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FROM   THE  LIBRARY   OF 
REV.    LOUIS    FITZGERALD    BENSON,   D.  D 

BEQUEATHED    BY   HIM   TO 

THE   LIBRARY  OF 

PRINCETON   THEOLOGICAL  SEMINARY 


n  ■  ~'0 


UCHARISTICA 


VERSE   AND   PROSE 

IN   HONOUR  OF 
THE  HIDDEN  GOD 


Verily  Thou  art  a  hidden  God.— Isaias  45:  15. 


OF  PR/% 


JAN  15  1934 


EUCHARISTI&fclL^ 


VERSE  AND  PROSE 
IN  HONOUR  OF 
THE  HIDDEN  GbD 


BY 


H.  T.  HENRY,  Litt.  D, 

OVERBROOK    SEMINARY 


PHILADELPHIA 

THE  DOLPHIN  PRESS 

MCMXII 


^Imprimatur 


©  Edmond  F.  Prendergast 

Archbishop  of  Philadelphia 


15  August,  1912. 


Copyright,  1912 

The  Dolphin  Press 


PREFACE. 


DURING  the  past  twenty  years  the  author  has  con- 
tributed to  various  magazines  some  original  and 
translated  Eucharistic  verse  together  with  comment 
(nearly  all  of  which  appeared  in  The  Ecclesiastical 
Review)  on  the  translations.  Although  these  contri- 
butions were  made  casually  and  without  ulterior  pur- 
pose, he  finds  that,  together  with  some  hitherto  unpub- 
lished matter,  they  would  fill  a  little  volume  which  might 
well  bear  the  title  of  "  Eucharistica ".  In  it  he  has 
ventured  to  include  a  few  renderings  from  Latin  prose, 
two  of  which  (namely  the  Prayers  for  the  Blessing  of 
Vestments  and  the  "  Prayer  of  St.  Augustine  ")  were  re- 
quested for  special  occasions.  He  had  also  planned  to 
include,  if  the  requisite  permission  should  have  been 
obtained,  his  articles  in  the  Catholic  Encyclopedia  on 
Lauda  Sion,  Pange  Lingua,  Sacris  Solemniis,  Verbum 
Supermini,  O  Deus  Ego  Amo  Te,  etc.  On  second 
thought  it  seemed  simpler,  however,  to  refer  the  reader 
who  might  desire  fuller  information  on  these  hymns,  to 
that  great  storehouse  itself,  rather  than  to  burden  the 
present  pages  unduly. 

If  any  apology  were  needed  for  such  a  volume  as  this, 
it  could  reasonably  be  based  on  the  fact  that  our  English 
devotional  literature  is  not  rich  in  Eucharistic  treatments, 
and  that,  in  respect  of  appropriate  verse  (whether  ori- 
ginal or  translated),  it  is  especially  inadequate.  Any 
one    who    is    familiar    with    the    notable    volumes    of 

(v) 


VI  PREFACE. 

Carmina  Mariana  compiled  by  Mr.   Orby  Shipley,  will 

recognize  the  lacuna  in  the  kindred  devotional  field  of 
Eucharistica.  Indeed,  Latin  hymns  of  merit  are  very 
few —  (the  hymns  of  St.  Thomas,  the  Ave  Verum, 
the  Sancti  Venite,  and  a  few  others,  almost  exhaust 
the  list) — nor  are  their  English  renderings  so  many  or 
so  felicitous  as  to  make  any  further  efforts  in  this  field 
superfluous. 


CONTENTS. 


Part  I. 

Original  Verse.  page 

benediction    3 

love's   folly    5 

a  christmas  carol   6 

a  visit io 

the  love  of  god  12 

ecce  homo  15 

viaticum   16 

foolish  and  slow  of  heart   l8 

bethlehem     20 

the  two  disciples   2$ 

the  wedding  feast  27 

the  hidden  god  28 

before  the  altar 29 

jesu  laudo  sacramentum  30 

the  christian  priest  3 1 

tu  es  sacerdos  in  aeternum 32 

the  temple  builder   34 

Part  II. 

Translations. 

lauda   sion    38 

praise,  o  sion,  praise  thy  saviour  39 

pange  lingua    44 

sing,  my  tongue,  the  mystic  story  45 

sacris  solemniis    48 

with  joy  this  festal  day 49 

sacris   solemniis    52 

unto  this  solemn  feast 53 

verbum  supernum  prodiens   56 

the  word  descending  from  above   57 

adoro  te  devote  58 

devoutly  i  adore  thee  59 

summe  deus  clementiae   60 

(  vii ) 


Vlll  CONTENTS. 

I'AOK 

0  GOD   WHO   FROM    THY   MERCY   SEAT 6l 

■   11K1STUS    NOSTER    VERE    CIBUS     64 

THE    SAVIOUR    IS   OUR    VERY    FOOD    65 

AVE    VERUM     66 

HAIL,    TRUE    BODY    67 

AVE    SACER    CHRISTI     SANGUIS     66 

HAIL,    TRUE    BLOOD    OF    JESUS    67 

ORATIO    METRICE    COMPOSITA    68 

PRAYER  AT  THE  ELEVATION  OF  THE   HOST 69 

POST    ELEVATIONEM     72 

AFTER  THE   ELEVATION 73 

SANCTI    VENITE    76 

APPROACH,   YE  JUST    77 

LAUDES  OMNIPOTENS   FERIMUS .  80 

HYMN    FOR   COMMUNICANTS    Si 

EJA  0  DULCIS  ANIMA    84 

HASTE   THEE,  0  SWEET  SOUL 8$ 

AD    REGIAS    AGNI    DAPES     86 

HERE   AT   THE    ROYAL    LAMB'S   REPAST    87 

O   ESCA   VIATORUM    90 

0    FOOD    TO    PILGRIMS    GIVEN     91 

ANIMA    CHRISTI      92 

SANCTIFY    ME,    SOUL   OF   CHRIST    93 

AVE    VIVENS     HOSTIA     94 

HAIL,   THOU    LIVING    VICTIM    95 

DESIDERO    MI    JESU     96 

JESUS,    ETERNAL    GOOD     97 

0  DEUS   EGO   AMO   TE,    NAM    98 

1  LOVE   THEE,   LORD 99 

0  DEUS    EGO   AMO   TE,    NEC    100 

1  LOVE    THEE,    GOD     101 

I    ANTIQUE      102 

PRAISE    THE    BLESSED    SACRAMENT    103 

Part  III. 

A\  1 111 1  (ins  and  Psalms  of  Corpus  Christi. 

PS.    I — BEATUS    VIK    1 10 

BLESSED   THE    MAN     Ill 

PS.  iv — CUM   INVOCAREM    1 14 

WHENE'ER    I    CALLED   TO   THEE 115 


CONTENTS.  IX 

PAGE 

PS.    XV — CONSERVA    ME 1 18 

PRESERVE    ME,    LORD     119 

PS.    XIX — EXAUDIAT    TE     120 

WHEN    SORROWING    THOU    CALL'S!    121 

PS.    XXII — DOMINUS    REGIT    ME     122 

THE   LORD   MY   SHEPHERD   IS    123 

PS.    XLI — QUEMADMODUM    DESIDERAT    126 

AS    A    THIRSTY    HART    127 

PS.  XLII — JUDICA   ME   DEUS    I$2 

JUDGE    ME,    0   GOD    133 

PS.    LXXX — EXSULTATE   DEO     ...  I36 

REJOICE,   TO   GOD    OUR    HELP    137 

PS.    LXXXIII — QUAM    DILECTA     I4O 

HOW  LOVELY  ARE  THY  TABERNACLES 141 

PS.   CIX — DIXIT   DOMINUS    I44 

THE   LORD    SAID   UNTO    MY   LORD    145 

PS.    CX CONFITEBOR    TIBI     I48 

I   WILL  GIVE     THANKS  TO  THEE 149 

PS.    CXV CREDIDI     152 

I    DID    BELIEVE    .* 153 

PS.   CXXVII — BEATI   OMNES    154 

HAPPY    THE     MAN     155 

PS.   CXLVII LAUDA   JERUSALEM   DOMINUM    156 

PRAISE   THE   LORD,   JERUSALEM    157 

Part  IV. 

Hymns  in  Honor  of  the  Sacred  Heart. 

EN    UT    SUPERBA    CRIMINUM     l6o 

WITH  WHAT  A  CRUEL  DART l6l 

COR    ARCA    LEGEM    CONTINENS     162 

0   HEART,   THINE  ARK  DOTH    HOLD 163 

COR   ARCA   LEGEM    CONTINENS    164 

0    HEART,    THE    ARK    OF    COVENANT     165 

AUCTOR    BEATI     SAECULI     l66 

BLEST  AUTHOR   OF  THE  WORLD    167 

QUICUMQUE    CERTUM    QUAERITIS     1 68 

WHOSO   WOULD    SEEK   TO  WIN    169 

SUMMI     PARENTIS    FILIO     1 70 

0    SOLE-BEGOTTEN    SON     171 

COR    MEUM    TIBI    DEDO     1 72 


X  CONTENTS. 

PAGE 

O    DEAREST    LOVE    DIVINE     173 

DIGNARE    ME,    0   J  ESU    1 76 

MY    DEAREST    SAVIOUR     177 

IULIO     STERBINIO      1 78 

JULIUS,    AS    GIFT    TO    THEE     179 

IULII    STERBINI    FILIIS     l8o 

GOD    BIDS    US    LOVE     l8l 

Part  V. 

Hymns  in  Honor  of  the  Holy  Name. 

jesu  dulcis  memoria 184 

the  memory  of  jesus  sweet 185 

jesu  rex  admirabilis   l86 

jesu,  the  admirable  king    187 

jesu   decus  angelicum    l88 

jesu,  in  thee  are  angels  crowned  189 

Part  VI. 

Comment. 

the  theme  angelic    193 

lauda  sion   i98 

pange  lingua   205 

sacris  solemniis 213 

verbum  supernum   prodiens   217 

adoro  te  devote  221 

summe  deus  clementiae   224 

ave  verum   225 

oratio  metrice  composita  227 

sancti   venite   22<s 

i.audes  omnipotens  ferimus  22<s 

ad  regias  agni  dapes   230 

ave  vivens  hostia  233 

praise  the  blessed  sacrament   .   233 

hymns  of  the  sacred  heart  235 

All    COR    JESU     235 

POEMS   OF    LEO   Mil    ON    THE    SACRED    HEART 237 

J  ESU    DULCIS    MEMORIA     23Q 

A    PRAYER    AFTER    MASS     247 

THE    I'.l  BSSING    OF    VESTMENTS     248 


ORIGINAL  VEBSE 


BENEDICTION. 

No  more  the  organ  vents  its  clamorous  praise : 
The  trembling  air  a  moment  dubious  clings 

To  arch  and  ceiling — as  on  winter  days 
The  brooding  snow-storm  swings 

Silent  above — then  falls  in  curious  maze 
Of  flaky  echoings. 

Now  thrills  the  heart  with  longing  thro'  and  thro' 
In  the  veiled  presence  of  the  Deity: 

O  hidden  God,  more  hidden  yet  from  view 
Than  erst  on  Calvary, 

Thou  makest  still  Thine  elder  promise  true, 
And  drawest  all  hearts  to  Thee ! 

And  yet  but  darkly  in  this  Sacred  Bread, 
As  in  a  glass,  Thy  glory  we  may  trace : 

Ah,  what  were  Thabor's  splendor  there  instead, 
And  plenitude  of  grace, 

And  this  poor  heart,  or  living  still,  or  dead, 
Might  see  Thee  face  to  face ! 

Nor  even  thus  in  glory :  but  as  when, 
With  mien  of  one  that  patient  suffereth, 

A  Son  of  Man  Thou  walked'st  among  men ; 
Or  with  Thine  every  breath, 

In  words  of  power  unwrit  of  angel's  pen, 
Commandedst  Sin  and  Death. 


EUCHARISTICA. 

Yet  seeing  not,  we  see;  and  duly  render 

Incense  of  praise,  nor  ever  question  "  How?  " 

But  know  and  feel,  O  God,  Thy  presence  tender, 
Veiled  as  we  see  Thee  now, 

As  tho'  we  gazed,  lost  in  the  lightning  splendor 
Of  the  Eternal  Brow. 


ORIGINAL    VERSE. 


LOVE'S  POLLY. 

The  foolishness  of  God  is  wiser  than  men. — I  Cor.  i.  25. 

I. 

The  Light  of  Light,  the  King  of  kings, 
His  message  of  Salvation  brings ; 
But  in  His  Manhood  none  may  trace 
The  hidden  glory  of  His  Face. 

So,  in  the  Fool's  robe  of  white, 
Doth  Herod  clothe  the  Light  of  Light : 
In  answering  jest,  the  soldiers  fling 
A  robe  of  red  about  their  King. 

II. 

Behold,  the  God-Man  comes  again 
Each  day  to  be  the  food  of  men : 
Love's  folly  stands  again  revealed, 
For  lo,  His  Manhood  is  concealed ! 

But  now  He  clothes  Himself  instead 
'Neath  the  white  robe  of  wheat  en  bread ; 
And  of  His  Precious  Blood  the  sign 
Is  the  red  robe  of  chaliced  wine. 


EUCHARISTICA. 

A  OHKISTMAS  CAROL. 
I. 

Nowel !     Nowel !    Angels  bring 
Tidings  of  the  wondrous  thing — 
Whom  the  heavens  and  earth  obey, 
Christ  is  born  for  us  to-day ! 
Angel  forms  and  music  fill 
All  the  spaces  of  the  sky : 
"  Glory  be  to  God  on  high, 
Peace  to  men  of  perfect  will !  " 

But  the  Shepherds  fearfully 
Heard  the  sudden  melody: 

"  Let  no  fear  your  hearts  annoy ; 
Tidings  bring  we  of  great  joy. 
Fold  your  flocks  and  hurry  down, 
Christ  is  born  in  Bethlehem  town. 
Gladly  then  your  search  begin, 
And  the  Saviour  of  mankind 
In  a  stable  you  shall  find 
(Room  there  is  not  at  the  inn) 
Wrapped  in  swaddling  clothes  and  laid 
In  a  manger !  " 

They  obeyed, 
Found  the  Royal  shed,  and  saw 
Swaddling  clothes  and  manger-straw ! 

II. 

Nowel !     Nowel !     Merrily 
Nowel!  sing,  for  verily 


ORIGINAL    VERSE. 

God  hath  left  His  heavenly  rest 

In  the  Eternal  Father's  breast : 

He  hath  bowed  the  arching  sky 

In  a  manger  low  to  lie ! 

Pain  and  sorrow,  sighs  and  tears, 

Human  woes  and  human  fears, 

Biting  blasts  of  winter  blown 

To  His  very  manger-throne — 

Yea,  and  were  it  this  alone ! 

But  He  had  a  sadder  lot ; 

Colder  chill  His  heart  hath  known : 

Lo !  He  came  unto  His  own, 

And  His  own  received  Him  not ! 

III. 

Nowel !   Nowel !    Once  again 
Comes  He  'mongst  the  sons  of  men. 
Still  the  Angels  worship  Him, 
Cherubim  and  Seraphim; 
Still  the  voices  from  the  sky 
"  Glory  "  sing  "  to  God  on  high !  " 
Still  in  lowly  bosoms  long 
Echoes  the  angelic  song. 
Cold  and  want  are  with  us  still ; 
Quiet  stars,  and  breezes  chill 
Blown  from  every  snow-clad  hill, 
Speak  of  Christmas  only,  till 
In  our  mind  we  seem  to  see 
Shepherds  bend  adoring  knee; 
In  our  mind  we  seem  to  hear 
Countless  hosts  of  angels  near 
Blasts  from  silver  trumpets  blow, 


8  EUCHARISTICA. 

As  they  did,  so  loud  and  clear, 
From  the  battlements  of  heaven, 
On  that  calm  and  gracious  even 
Nineteen  hundred  wears  ago ! 

IV. 

Nowel !    Nowel !    Come  and  see, 
While  your  hearts  make  melody, 
Where  the  Holy  Infant  lies : 
Feast  your  hearts  and  feast  your  eyes, 
For  the  King  is  come  again 
To  the  longing  sons  of  men. 
But  behold,  the  altar-stone 
Is  His  manger,  is  His  throne! 

As  the  shepherds  wondering  saw 
Swaddling  clothes  and  scattering  straw, 
So  our  streaming  eyes  may  see 
Ne'er  a  mark  of  majesty, 
Royal  robe  or  diadem, 
Grace  this  second  Bethlehem. 
Poor  and  lowly  still  He  lies 
Who  is  throned  above  the  skies. 

So,  though  angels  veil  their  face, 
Find  to  tremble  and  to  fear 
In  His  awful  Presence  near, 
While  the  Solemn  Sacrifice 
Weds  the  earth  unto  the  skies, — 
To  the  altar's  throne  of  grace 
Come  undoubting,  fearless  come : 
Not  with  hearts  and  voices  dumb, 
But  in  joy  attuned  to  speak 


ORIGINAL    VERSE. 

Everything  you  lack  and  seek — 
Come,  ye  poor,  oppressed  and  weak, 
Sick  and  halt  and  dumb  and  blind, 
For  He  hath  not  come  to  find 
Courtly  trains  of  worshippers, 
Royal  robes  and  fringing  furs : 
But  the  lowly  and  the  meek, 
These,  these  rather  doth  He  seek ! 

V. 

Nowel !     Nowel !     Quick,  I  say, 
Open  wide  your  hearts  this  day, 
For  the  Christ  would  make  of  them 
Sacramental  Bethlehem! 

11  Oh,  my  heart  is  nothing  worth !  " 
True — but  't  is  the  only  spot 
He  hath  loved  of  all  on  earth. 
O  for  this,  for  this  alone 
Cometh  He  unto  His  own: 
Shall  His  own  receive  Him  not? 


10  EUCHARISTICA. 


A    VISIT. 


In  twilight  silences 
The  tremulous  flame  before  the  altar  swings 
To  warn  me  He  is  here — the  King  of  kings : 

And  yet  no  chants  of  praise 
Steal  from  the  empty  stalls ;  no  censer  brings 
Its  freight  of  fragrant  prayer;  no  taper  flings 

Its  faint  light  through  the  haze ! 

Yet  in  this  hush  profound, 
What  flaky  echoings  of  harmonies 
Fall  from  the  infinite  spaces  of  the  skies 

With  multitudinous  sound ! 
And  in  this  stillness  how  mine  ears  surmise 
The  rustling  wings  of  countless  ministries 

That  compass  me  around ! 

I  know  the  Great  White  Throne 
Is  girt  about  with  the  great  host  that  stands 
Trembling  with  love  to  do  what  Love  commands 

And  here  am  I  alone, 
Lifting  two  weak,  nor  wholly  willing  hands, 
Unto  my  King  who  lies  in  captive-bands 

Behind  yon  prison-stone. 

I  know  'tis  all  ablaze — 
Thy  heavenly  Throne — with  inaccessible  light 
Whereat  the  visioned  angels  veil  their  sight: 

And  here  mine  eyes  do  gaze 
All  unabashed  before  the  God  of  Might — 
I,  who  am  fellow  unto  Death  and  Night, 

Yea,  and  to  darker  days! 


ORIGINAL    VERSE.  11 

O  all-atoning  God ! 
O  Love  that  looks  but  with  a  lover's  eyes, 
And  cannot  choose  but  see  a  sovereign  prize 

In  this  poor  earthly  clod ; 
O  Love  beyond  mine  uttermost  surmise, 
Scourge  me,  nor  spare,  till  dull  resistance  dies 

Beneath  thy  chastening  rod ! 


12  EUCHARISTICA. 

THE  LOVE  OF  GOD. 

Let  us  therefore  love  God,  because  God  hath  first  loved  us. 
I  John  iv.   19. 

I. 

Hither  He  hies 

From  Heaven  above — 

My  King  ! — and  tries 

To  gain  the  prize 
Of  my  poor  love ! 

Nor  day  nor  night 

His  quest  abates: 
With  symbol  bright, 
One  lamp  alight 

Tells  where  He  waits. 

II. 

I  love  Thee,  Lord  : 

But  not  because 

Of  Thy  dread  laws, 
Heaven's  accord 

Or  earth's  applause. 

I  love  Thee,  Lord, 

Not  for  the  fate 

That  follows  hate, 
Or  love's  reward 

Exceeding  great: 

Nor  that  my  life 
May  better  prove 
What  saints  dream  of — 


ORIGINAL    VERSE.  13 

Surcease  of  strife 
In  Thy  dear  love. 

Whether  or  no 

'T  is  lower,  higher, 

Than  saints  aspire, 
I  can  but  show 

My  heart  afire 

With  love  of  Him 

Who  freely  bent 

The  firmament, 
On  earth's  low  rim 

To  pitch  His  tent : 

Whose  Kingly  Face 

Uncovered 

The  angels  dread — 
Who  found  no  place 

To  lay  His  head : 

Who  for  me  chose, 

Thro'  bitter  years, 

All  human  fears, 
All  human  woes, 

Blood,  sweat,  and  tears — 

Till  Heaven  aghast 

Looked  down  to  see 

His  Heart  for  me 
Break — break  at  last 

On  Calvary! 


14  EUCHARISTICA. 

III. 

0  dearest  God, 
Divinely  blind, 

What  could'st  Thou  find 
In  this  poor  clod 
Thy  love  to  bind? 

1  love  Thee,  Lord, 
Because  in  Thee 
The  truth  I  see 

Of  that  sweet  word : 
11  Who  first  loved  me  ". 


ORIGINAL    VERSE.  15 


EOOE  HOMO ! 

A  plaything  of  man's  hate  and  pride, 

All  worn  and  wan, 
In  mocking  purple  clad — new-dyed 
With  eager  streams  of  life's  red  tide — 

Behold  the  Man ! 

And  yet,  when  senseless  we,  how  feels 

Each  senseless  thing! 
For  though  a  Caesar's  be  the  seals, 
Lo,  Christ  the  yielding  rock  reveals : 

Behold  the  King ! 

And  now  He  plans  a  Wedding-Feast: 

Around  His  Board 
Throng  good  and  bad,  and  great  and  least, 
The  wise,  the  fool,  the  scribe,  the  priest : 

Behold  the  Lord ! 

Yet  meekly,  in  His  altared  bliss, 

He  wields  no  rod, 
While  saints  adore,  and  scoffers  hiss, 
And  friends  embrace,  and  traitors  kiss : 

Behold  the  God ! 


16  EUCHARISTICA. 


VIATICUM, 


To  yon  far,  cloud-capped  moutain-top,  the  wind 
Fresh  from  the  empyrean,  hasteth  first ; 

And  tosses  gently,  with  no  touch  unkind, 

Yon  pine  tufts  faint  outlined, 

That  like  a  censer  swung  in  air  athirst, 
With  billowy  fragrance  burst. 

Then  from  the  eternal  silence  of  the  peak. 

Descendeth  to  the  woodland's  noisy  haunts, 
Where  every  spray,  instinct  with  life,  doth  seek 
Its  saga-dreams  to  speak; 

And  every  living  thing  its  singing  vaunts 

In  endless  strophied  chaunts. 

Haply,  'twill  find  some  windharp's  hollow,  whence 
'Twill  seek  a  higher-themed  song — alone 

It  wakes  the  tremulous  chords  to  finer  sense 

Of  their  incompetence ; 

And  leaves  the  conscious  impuissant  tone 
To  sleep  with  sigh  and  moan! 

'Tis  thus  the  Spirit,  breathing  where  He  lists, 
Not  to  the  heaven-lit  brow  alone  doth  fare 

Of  some  great  Saint,  in  whose  pure  heart  exists 

A  love  that  ne'er  resists, 

But  in  its  benediction  breatheth  rare 
Incense  of  holy  prayer. 

Nay,  but  to  deeps  where  sun  hath  never  shone ; 
Adown  through  ever-thickening  atmosphere 
Of  lessened  love,  to  hearts  whose  hollow  cone 
Broodeth  o'er  Self  alone; 


ORIGINAL    VERSE.  17 

Yea,  in  that  tender,  melting  Presence  near, 
Can  find  alone  to  fear! 

Oh !  then,  if  I,  too,  feel  the  vexing  sweetness, 
When  the  great  heart  of  God  is  beating  nigh, 

And  bids  me  leave,  with  eager  upward  fleetness, 

Earth's  noisy  incompleteness, 

Will  plaintive  sadness  be  my  sole  reply? 
My  only  song — a  sigh? 


18  EUCHARISTICA. 

FOOLISH  AND  SLOW  OP  HEART. 

What  is  man,  that  Thou  art  mindful  of  him?  or  the  son  of  man, 
that  Thou  visitest  him? — Ps.  viii.  5. 

Disciple. 

From  doubt,  O  Lord,  redeem 
Weak  heart  and  weary  brain ; 

For  all  this  mighty  scheme 

To  me  doth  seem 

A  dream — yet  if  a  dream, 
Waking,  what  pain ! 

Master. 

The  Shepherd,  child  of  mine, 

Casteth  not  up  the  cost, 
But  leaves  the  ninety-nine, 
To  search  and  pine 
Till  his  fond  arms  entwine 

That  which  was  lost. 

Disciple. 

Yet  how  shall  I,  dull  earth, 

Reckon  the  need  He  hath 
Of  what  is  nothing  worth? 
To  noblest  birth 
Winning  from  utter  dearth, 

A  child  of  wrath? 

Master. 

What  need,  you  truly  say, 

Were  lesser  love  the  measure ; 
God's,  knowing  bound  nor  stay, 
Findeth  a  way 


ORIGINAL    VERSE.  19 

To  make  thy  worthless  clay 
A  priceless  treasure. 

Disciple. 

Worthless — but  earth  and  sky 

Could  not  my  ransom  pay: 
Yet  were  the  price  too  high 
If  but  a  sigh 
Of  Thine,  O  Lord,  should  buy 

This  captive  clay. 

Master. 

O  question  not  the  need ! 

Know  but  the  Love  alone, 
Willing  each  vein  should  bleed 
Ere  thou  be  freed. 
See,  Death  hath  signed  the  Deed 

Claiming  My  own. 


20  EUCHARISTICA. 


BETHLEHEM. 

A  threefold  Bethlehem  I  sing — 
Of  God  the  Word,  of  Christ  the  King, 
Of  Him  this  day  the  Priest  and  Guest 
In  Bethlehems  of  every  breast. 


I. 


"  In  principio  erat  Verbum." — John  i.  I. 

In  the  eternal  solitude, 
Or  ere  the  Spirit  yet  did  brood 
Upon  the  waters,  or  the  throng 

Of  angel  forms 
Leaped  into  sudden  life  and  song 
To  fill  the  emptiness  with  thrills 
Of  life  and  motion,  and  with  storms 
Of  strenuous  Hosannas  break 
The  awful  silences,  and  shake 
The  bases  of  the  everlasting  hills — 

The  God  of  Might, 
Throned  high  in  inaccessible  light, 
Utters,  before  the  ages  had  begun, 

His  Word  of  equal  Deity: 
Thou  art  my  Son, 
This  day  have  I  begotten  Thee. 
And  lo !  the  Co-eternal  Son  doth  rest 
In  the  first  Bethlehem  of  the  Father's  breast. 


ORIGINAL    VERSE.  21 

II. 

"  Et  Verbum  caro  factum  est." — John  i.  14. 
A  lowlier  Bethlehem  I  sing 
For  Christ,  the  King. 

Not  in  the  inaccessible  light, 
Whose  faintest  ray  the  ages  doth  illume, 
Of  His,  the  Eternal  Father's  face, 
The  splendent  fount  of  life  and  grace; 

But  in  a  night 
Heavy  with  sullen  shades  of  earthly  gloom : 

Not  in  the  Father's  breast 

The  Babe  doth  rest — 
But  in  a  manger  low  he  lies, 
Whose  feet  should  scale  the  farther  skies; 
No  lightning  splendors  glorify  his  head ; 

No  courtly  trains  around  him  pass, 

And  show  a  reverent  knee 

To  hidden  Majesty; 

But  ox  and  ass 
Bend  an  unconscious  neck  above  his  bed ! 

Spirits  of  God !  whose  vision  clear 

Doth  compass  every  sphere; 

Whose  songs  can  aye  rehearse 
The  utmost  secrets  of  the  universe, 

Find  ye  not  in  the  Godhead  here 
Secrets  of  love  beyond  angelic  ken? 

But  oh !  children  of  men, 

Now  that  your  King  has  come — 
Vision  of  Prophets,  and  the  long  Desire — 

Why  are  ye  dumb? 


22  EUCHARISTICA. 

Where  is  the  streaming  eye?  the  heart  with  love  afire? 

Whose  dwelling  is  the  universe, 

On  whom  the  Seraphim  attend, 

For  whom  the  highest  heavens  bend, 
He  hath  no  need  of  worshippers ! 

But  oh!  his  heart  is  sore, 

Yea,  runneth  o'er, 
Not  for  the  silent  hour,  the  gloom, 
The  squalor  of  the  royal  room, 
The  swaddling  clothes,  the  humble  straw, 
Nor  the  brute  beasts  that  near  him  draw, 

Nor  mockery  of  the  palace  shed 

That  bends  above  his  manger-bed, 
Nor  the  rude  blasts  of  winter- wind — 

These,  these  were  kind ! 

The  cave  of  Bethlehem 
Were  sure  meet  place  for  them ! 

Ah,  no!  his  loving  heart 

Hath  yet  a  sadder  smart; 

He  came  to  seek,  to  save; 
But  the  rude  bleakness  blown  from  every  hill 

Were  yet  less  chill 
Than  the  cold  hearts  of  men  grown  colder  than  the  cave. 

III. 

"...  Et  habitavit  in  nobis." — John  i.    14. 
The  lowliest  Bethlehem,  the  least, 
For  Christ,  the  Priest ! 

O  Bethlehem  of  Christ  the  King, 
The  snowy  portals  open  wide 
For  simple-hearted  worshipping. 


ORIGINAL    VERSE.  23 

No  earthly  lore, 
No  strife  of  schools,  no  tongue  of  books, 

No  torch  of  war, 
The  stubborn  hearts  of  men  shall  guide 

Unto  thy  royal  seat. 
Peaceful  the  folded  flocks  abide 

While  shepherd-crooks 
Marshal  the  way  unto  thy  Holy  Place, 

Thou  new  Jerusalem ! 

Yea,  Bethlehem, 
From  cunning  Prudence,  swelling  Pride, 
Thou  showest  us  'tis  good  to  hide 

The  secret  of  the  King ! 

But  oh !  for  Christ  the  Priest, 

What  sinless  doors  unfold? 
What  frankincense,  and  myrrh,  and  gold, 

Bespeak  the  royal  feast? 
See,  humble  Love  and  haughty  Pride 

Walk  side  by  side; 
And  Innocence,  and  horrid  Sin, 
And  flaming  heart,  and  sluggish  clod, 

All,  all  may  enter  in 
Unto  the  holy  things  of  God ! 
Nay,  rather,  Christ  doth  make  of  them 

His  unresisting  Bethlehem ! 
Oh !  then,  what  tongues  of  Seraphim  may  tell 
Thy  love,  my  God,  that  will  not  utter  "  nay  "? 

Nor  yet  again  rehearse 

The  tragedy  of  Egypt's  curse 
Against  thy  handiwork  of  clay? 


24  EUCHARISTICA. 

With  blood  the  Lamb  hath  sprinkled  all  the  posts 

Of  Egypt  and  of  Israel ! 
And  so  the  weak,  the  halt,  the  blind, 
The  palsied  feet,  the  faded  mind, 
The  fainting  heart,  the  dulled  eye, 
The  leper,  slinking  fearful  by, 
The  sick,  the  dead,  the  deaf,  the  dumb — 

These,  these  are  now  become 
The  tabernacles  of  the  Lord  of  Hosts ! 


IV. 


"  Amen.     Come,   Lord  Jesus." — Apoc.  xxii.  20. 

God,  and  King,  and  Priest,  and  Guest, 
Be  not  vain  thy  loving  quest : 

Saviour,  who  hast  sighed  for  us, 

Bled  for  us,  and  died  for  us, 

In  the  Host  dost  hide  for  us, 

In  the  Bread  abide  for  us, 

All,  all,  to  be  born  again 

In  the  hearts  and  souls  of  men, 

Enter  there,  and  make  of  them 

Thine  eternal  Bethlehem! 


ORIGINAL    VERSE.  25 

THE  TWO  DISCIPLES. 

They  constrained  Him,  saying :  Stay  with  us. — Luke  xxiv.  29. 

I. 

The  Holy  City  lay  behind — 
That  wanton  executioner 
Of  Prophets  God  had  sent  to  her, 
A  blinded  leader  of  the  blind : 
And  now  the  Master  who  would  fain 
Restore  her  kingdom,  she  hath  slain ! 

And  Emmaus  still  lay  before — 
The  upward-sloping  pathway  led 
Where  the  hills  lift  a  freer  head, 

And  sad  hearts  find  an  open  door 

To  rest  and  long  forgetfulness 

Of  the  dark  city's  storm  and  stress. 

So,  if  the  hopes  we  builded  fair, 
In  quiet  moments  when  the  soul 
Seems  freed  of  passion's  dark  control, 

Dissolve  like  mist  into  the  air, 

And  the  tear-laden  eye  but  sees 

The  wrecks  of  easy  pieties : 

O  then,  if  Pleasure  beckon  us 
Away  from  Duty's  dust  and  heat 
To  quiet  air  and  cool  retreat — 

Jerusalem  to  Emmaus — 

Do  Thou  be  near  us  on  the  way: 

Mane  nobiscum,  Domine! 


26  EUCHARISTICA. 

II. 

"  Foolish  and  slow  of  heart  to  learn 
The  lessons  by  the  Prophets  taught, 
Or  see  the  great  fulfilment  wrought!  " 
Behold,  their  hearts  within  them  burn 
While  Christ  discourses  on  the  way : 
"  Mane  nobiscum,  Domine !  " 

He  stays  with  them,  by  love  constrained : 
They  know  Him  in  the  broken  Bread ! 
But  now — the  glorious  Vision  fled — 
No  longer  slothful  they  remained, 
But  quick  and  joyous  hied  them 
From  Emmaus  to  Jerusalem. 

No  lasting  mansion  have  we  here, 
But  look  for  one  that  is  to  come, 
Eternal  o'er  earth's  arching  dome. 
The  anxious  mind,  the  haunting  fear, 
The  strife  with  Sin,  the  fainting  heart — 
All  this  must  be  our  earth-played  part. 

O  Living  Bread,  if  we  but  eat 
As  they  of  old,  thy  timorous 
Disciples  shall  from  Emmaus 

Return  to  Sion's  blood-stained  street. 

There,  tho'  Thy  Face  be  hid,  we  pray: 

Mane  nobiscum,   Domine ! 


ORIGINAL    VERSE.  27 


THE  WEDDING  EEAST. 

The  world  hath  heard  the  Master's  call, 
And  throngs  His  spacious  banquet-hall 
Although  unworthy — one  and  all — 
To  take  the  smallest  crumb.1 

While  saints  in  love  and  fear  attend, 
Judas  a  fearless  way  doth  wend 
Thither,  nor  dreads  the  question:  Friend, 
Whereunto  art  thou  come  ?  2 

1  Matt.  xv.  27.  2  Matt.  xxvi.  50. 


28  EUCHARISTICA. 


THE  HIDDEN  GOD. 
(Rondeau.) 

I  say  to  you,  that  if  these  shall  hold  their  peace,  the  stones  will 
cry  out. — Luke  xix.  40. 

To  Thee,  O  hidden  God,  the  harmony 

Of  many- voiced  air  and  earth  and  sea 

Rises  to-day  in  universal  song : 

These  are  Thy  senseless  creatures,  Lord,  and  we 

The  High-priests  of  this  templed  praise  must  be. 

So,  while  the  chorus  rings  in  strophes  strong, 
Shall  we  be  mute — Thy  best-beloved — we 
Who  by  so  many  ties  of  love  belong 
To  Thee? 

As  in  that  elder  day  of  Jubilee, 
Then  would  the  very  stones,  that  feel  the  throng 
Of  callous  feet  and  voices  mute,  though  free, 
Find  in  our  silence  an  unloosed  tongue, 
And  shout  their  loud  "  Hosanna!  "  Jesu  Mi, 
To  Thee ! 


ORIGINAL    VERSE.  29 


BEPOKE  THE  ALTAE. 

I,  Paul,  a  prisoner  of  Jesus  Christ. — Eph.  iii.  10. 

No  more  forever  may  my  truant  heart, 
So  torn  and  bleeding  with  Love's  flaming  dart, 
Find  rebel  strength  its  captive  chains  to  sever, 
Nor  lesser  skill  their  golden  links  to  part, 
So  shaped  and  welded  with  divinest  art! 

Ah,  sweet,  sweet  tears  that  will  unbidden  start, 
Ah,  blessed  lids  that  with  your  pearl-weight  quiver, 
Would  ye  might  pledge  me  other  tears  more  tart, 
No  more  forever ! 

Yet  in  the  storm  of  life  that  ceaseth  never, 
Though  starry  welkin  be  the  guiding  chart, 
Who  may  not  tremble  for  his  weak  endeavor? 
Nor  long  for  ports  where  shipwreck's  woe  and  smart 
May  come  no  more  forever,  no  more  forever, 
No  more  forever ! 


30  EUCHARISTICA. 


JESU  LAUDO  SAOEAMENTUM, 

( Tr.  from  the  Latin.) 

Jesu !  I  would  sing  the  story 

Of  Thy  Sacramental  glory: 
Thou  art  food,  drink,  consolation ; 
Thou  art  shelter  in  temptation. 

Jesu !  I  would  praise  Thy  tender 

Love  that  flames  with  ceaseless  splendor 
While,  Thy  flesh  and  blood  discerning, 
Our  hearts,  too,  with  love  are  burning. 

Jesu!  with  Thy  mercy  blending, 
Is  Thy  charity  unending : 
From  Thy  store,  O  let  us  borrow 
Love,  in  this  our  life  of  sorrow. 

Jesu!  'tis  Thy  meekness  holy 

That  doth  seek  our  service  lowly ! 
By  it,  still  the  sinner  liveth ! 
Yea,  Thy  flesh  and  blood  it  giveth. 

Jesu!  Sacrament  of  meekness, 

Thou  art  strength  for  all  our  weakness: 
By  Thee,  crowned  is  our  endeavor : 
May  we  praise  Thy  Name  forever ! 


ORIGINAL    VERSE.  31 

THE  OHKISTIAN  PKIEST. 

Healer  of  souls,  thou  learn'st  the  law 

From  Him  of  old  in  Galilee 
Who,  King  and  Priest  and  Prophet,  saw 

With  eyes  of  very  Deity, 
In  every  fainting  human  clod 
The  truest  imaging  of  God. 

Not  bootless  hath  the  lesson  been: 

What  then,  if  by  a  judgment  just, 
Broken  with  sickness  and  with  sin 

God's  image  lieth  in  the  dust? 
Thy  office  bids  thee  only  trace 
Therein  the  beauty  of  God's  face. 

Samaritan,  with  Holy  Oil 

And  Wine  of  Jesus'  precious  Blood, 
Anoint  his  wounds,  his  sins  assoil, 

And  feed  his  soul  with  heavenly  Food. 
Thy  ministry  is  from  above, 
Like  Jesus'  own,  a  work  of  love. 

To  us  thou  preachest  Charity — 

The  first  commandment  of  the  Law : 

That  in  the  sinner  we  may  see 

God's  beauty,  not  the  human  flaw; 

Yea,  in  that  crumbling  temple  find 

Majestic  impress  of  God's  mind, 


32  EUCHARISTICA. 

TU  ES  SACEKDOS  IN  AETEKNUM. 
(Written  for  a  Sacerdotal  Jubilee.) 

"  Thou  art  a  Priest  forever," 

To  offer  bread  and  wine — 
A  mystic  King  of  Salem 

At  great  Jehovah's  shrine : 
Melchisedech  prefigured 

Thy  Priesthood  more  divine, 
That  fills  the  empty  Symbol, 

And  deifies  the  Sign! 

For  God  lies  on  thy  Altar 

Beneath  the  veils  of  Bread ; 
The  Wine  thy  Chalice  lifteth 

Is  Precious  Blood  instead  j 
Thou  offerest  the  Victim, 

And  lo  !  from  Heaven  are  shed 
God's  graces  on  the  living, 

His  mercies  on  the  dead. 

How  oft  that  Cup  was  lifted 

Thy  flock  from  hell  to  save ! 
How  oft  that  Bread  of  Angels 

Thy  hand  anointed  gave! 
How  oft  thy  mighty  blessing 

Released  the  demon's  slave, 
And  thy  last  benediction 

Made  sweet  the  dreaded  grave! 

Who  then  shall  tell  the  story 

The  court  of  Heaven  hears? 
How  oft  this  wondrous  Priesthood 


ORIGINAL    VERSE.  33 

Through  five  and  twenty  years 
Hath  spurred  the  saintly  onward 

And  calmed  their  pressing  fears, 
Or  sweetly  drawn  from  sinners 

A  flood  of  saving  tears? 

O  mightier  thy  power 

Than  earthly  kings  may  claim: 
More  splendorous  thy  glory 

Than  Seer's  or  Sage's  name : 
Who  canst,  with  lip  of  human, 

God's  word  of  pardon  frame, 
That  lifts  from  hopeless  sinners 

An  everlasting  shame ! 

To-day  with  joy  thy  people 

The  silver  chaplet  see 
That  crowns  an  epoch  rounded 

Of  fruitful  ministry : 
O  may  the  praise  they  utter 

A  mystic  presage  be 
Of  the  unending  triumph 

In  Heaven's  Jubilee — 

Where  thou,  "  a  Priest  forever," 

Shalt  see  no  more  the  Sign : 
The  fat  of  wheaten  harvest, 

The  ferment  of  the  vine ; 
Shalt  see  no  more  the  Symbols 

Of  lowly  Bread  and  Wine, 
But  face  to  face  the  Victim 

In  the  New  Salem's  shrine! 


34  EUCHARISTICA. 

THE  TEMPLE  BUILDEE. 

(Lines  Written  for  a  Sacerdotal  Jubilee.) 

How  shall  we  greet  this  Day  of  Jubilee? 
Shall  the  full  pulse  with  deeper  joyance  bound 
To  the  loud  clash  of  ancient  minstrelsy — 
The  cymbal's  clamorous  song,  the  softer  sound 
Of  lyre  and  psaltery,  tinkling  faint  around? 

Ah  no !  the  Temple-choirs  have  passed  away : 
The  smoke  of  sacrifice  no  more  shall  send 
Its  prophecy  into  the  welkin  gray : 
For  ministering  Angels  now  defend 
A  royal  Priesthood  that  can  never  end. 

O  Kingly  Priesthood!  who  may  sing  thy  praise? 
What  sound  of  psaltery,  or  what  swelling  tone 
Of  deep  vibrating  organ-throats  shall  raise 
The  chant  whose  theme  of  Christ-like  power,  alone 
In  Angel  choirs  a  fitting  voice  may  own? 

And  yet  the  heart  too  full  must  overflow : 
Sing  we  to-day,  not  glory  then,  but  love! 
Sing  we  the  sturdy  faith,  through  weal  and  woe 
Looking  with  steady  gaze  to  Him  above 
Who  wills  in  sacrifice  its  depth  to  prove. 

Sing  we  the  Jubilee  each  bosom  yields: 

Sing  we  the  burden  of  thy  Priestly  years! 

Thou  cam'st  to  labor  in  the  Saviour's  fields 

White  with  the  harvest!    What  though  thronging  fears 

Peopled  thy  soul  with  doubt  too  deep  for  tears? 


ORIGINAL    VERSE.  35 

God's  helping  grace,  at  Ordination  poured 
Into  thy  heart,  and  the  divine  desire 
For  laborers  in  the  vineyard  of  the  Lord, 
Thee  but  to  greater  efforts  could  inspire, 
And  quicken  thy  intent  with  spurs  of  fire. 

And  so  thou  cam'st  to  build  the  temple  grand 
Not  made  with  hands:  and  yet  like  him  of  old 
Who  in  the  desert  waste  of  Jewry's  land 
Built  first  an  earthly  temple — so,  white-stoled 
To  offer  sacrifice  amongst  thy  fold, 

Thou,  too,  didst  patiently  the  burden  bear 
Of  earthly  building !     For  those  walls  must  rise, 
Here  in  our  midst,  which,  as  a  golden  stair, 
Should  wed  the  earth  unto  the  arching  skies, 
And  bring  down  Heaven  itself  in  sacrifice. 

Not  thine  the  need,  but  ours:  and  still  thy  zeal 
For  God's  high  glory  made  the  task  thine  own. 
O  patient  workman,  or  in  woe  or  weal 
We  thank  Thee  for  love's  labor  which  alone 
Hath  raised  to  God  a  Temple  and  a  Throne. 

Still,  as  in  silent  watches  of  the  night, 
The  gentle  dews  of  heaven  refresh  the  sod 
And  melt  its  sullen  heart  for  morn's  delight — 
So  didst  thou  strive  to  make  each  fainting  clod 
Of  human  earth,  a  garden  unto  God. 

Sermon  and  Sacrament  were  warp  and  woof 
Of  that  celestial  web  where  thou  didst  trace 
Designs  of  heavenly  beauty,  unto  proof 
Of  the  delights  of  holiness,  and  place 
The  splendid  tints  of  sanctifying  grace. 


36  EUCHARISTICA. 

So,  while  the  outer  temple  slowly  raised 

Its  stately  fabric,  thy  dear  care  would  build 

A  house  not  made  with  hands,  where  God  is  praised 

In  every  Christian  heart ;  a  temple  filled 

With  chants  of  love  to  silent  rapture  stilled. 

Blessed  thy  people ! — yet  more  blessed  Thou, 
For  whom  they  weave  such  tender  memories, 
And  place  the  living  chaplet  on  thy  brow. 
Earth  hath  its  many  conquerors ;  but  these 
Are  blest  of  all,  who  win  such  ministries. 

God's  people  led  to  God ;  the  hosts  of  hell 
Vainly  besieging  with  a  frenzied  power 
The  stately  walls  of  God's  high  citadel — 
These  are  the  gains,  not  of  a  passing  hour, 
That  shall  thy  Jubilee  with  sweetness  dower. 

All  praise  to  God,  through  whom  the  fight  is  won, 
And  who  to  earth  hath  given  such  victory; 
Him  do  we  pray  through  His  Redeeming  Son, 
To'grant,  when  strife  no  more  can  weary  thee, 
The  peace  and  joy  of  endless  Jubilee. 


TRANSLATIONS 


38  EUCHARISTICA. 


LAUDA  SION. 

Lauda,  Sion,  Salvatorem, 
Lauda  ducem  et  pastorem 

In  hymnis  et  canticis. 
Quantum  potes,  tantum  aude : 
Quia  major  omni  laude, 

Nee  laudare  sufficis. 

Laudis  thema  specialis, 
Panis  vivus  et  vitalis 

Hodie  proponitur. 
Quern  in  sacrae  mensa  coenae, 
Turbae  fratrum  duodenae 

Datum  non  ambigitur. 

Sit  laus  plena,  sit  sonora, 
Sit  jucunda,  sit  decora 

Mentis  jubilatio. 
Dies  enim  solemnis  agitur, 
In  qua  mensae  prima  recolitur 

Hujus  institutio. 

In  hac  mensa  novi  Regis, 
Novum  Pascha  novae  legis 

Phase  vetus  terminat. 
Vetustatem  novitas, 
Umbram  fugat  Veritas, 

Noctem  lux  eliminat. 


TRANSLATIONS.  39 


PRAISE,  0  SION,  PEAISE  THY  SAVIOUR. 

Praise,  O  Sion,  praise  thy  Saviour, 
Shepherd,  Prince,  with  glad  behavior, 

Praise  in  hymn  and  canticle: 
Sing  His  glory  without  measure, 
For  the  merit  of  your  Treasure 

Never  shall  your  praises  fill. 

Wondrous  theme  of  mortal  singing, 
Living  Bread  and  Bread  life-bringing, 

Sing  we  on  this  joyful  day: 
At  the  Lord's  own  table  given 
To  the  twelve  as  Bread  from  Heaven, 

Doubting  not  we  firmly  say. 

Sing  his  praise  with  voice  sonorous; 
Every  heart  shall  hear  the  chorus 

Swell  in  melody  sublime : 
For  this  day  the  Shepherd  gave  us 
Flesh  and  Blood  to  feed  and  save  us, 

Lasting  to  the  end  of  time. 

At  the  new  King's  sacred  table, 
The  new  Law's  new  Pasch  is  able 

To  succeed  the  ancient  Rite : 
Old  to  new  its  place  hath  given, 
Truth  has  far  the  shadows  driven, 

Darkness  flees  before  the  Light. 


40  EUCHARISTICA. 

Quod  in  coena  Christus  gessit, 
Faciendum  hoc  expressit 

In  sui  memoriam. 
Docti  sacris  institutis, 
Panem,  vinum  in  salutis 

Consecramus  hostiam. 

Dogma  datur  Christianis, 
Quod  in  carnem  transit  panis, 

Et  vinum  in  sanguinem. 
Quod  non  capis,  quod  non  vides, 
Animosa  firmat  fides, 

Praeter  rerum  ordinem. 

Sub  diversis  speciebus, 
Signis  tantum,  et  non  rebus, 

Latent  res  eximiae. 
Caro  cibus,  sanguis  potus, 
Manet  tamen  Christus  totus 

Sub  utraque  specie. 

A  sumente  non  concisus, 
Non  confractus,  non  divisus, 

Integer  accipitur. 
Sumit  unus,  sumunt  mille  : 
Quantum  isti,  tantum  ille : 

Nee  sumptus  consumitur. 

Sumunt  boni,  sumunt  mali : 
Sorte  tamen  inaequali, 

Vitae,  vel  interitus. 
Mors  est  malis,  vita  bonis: 
Vide  paris  sumptionis, 

Quam  sit  dispar  exitus. 


TRANSLATIONS.  41 

And  as  He  hath  done  and  planned  it — 
"  Do  this  " — hear  his  Love  command  it, 

"  For  a  memory  of  Me." 
Learned,  Lord,  in  thy  own  science, 
Bread  and  wine,  in  sweet  compliance, 

As  a  Host  we  offer  Thee. 

So  the  Christian  dogma  summeth, 
That  the  Bread  his  Flesh  becometh, 

And  the  wine  his  Sacred  Blood : 
Though  we  feel  it  not  nor  see  it, 
Living  Faith  that  doth  decree  it 

All  defects  of  sense  makes  good. 

Lo!  beneath  the  species  dual 
(Signs  not  things),  is  hid  a  jewel 

Far  beyond  creation's  reach  ! 
Though  his  Flesh  as  food  abideth, 
And  his  Blood  as  drink — He  hideth 

Undivided  under  each. 

Whoso  eateth  It  can  never 
Break  the  Body,  rend  or  sever ; 

Christ  entire  our  hearts  doth  fill : 
Thousands  eat  the  Bread  of  Heaven, 
Yet  as  much  to  one  is  given : 

Christ,  though  eaten,  bideth  still. 

Good  and  bad,  they  come  to  greet  Him : 
Unto  life  the  former  eat  Him, 
And  the  latter  unto  death ; 
These  find  Death  and  those  find  Heaven; 
See,  from  the  same  life-seed  given, 
How  the  harvest  diff ereth ! 


42  EUCHARISTICA. 

Fracto  demum  Sacramento, 
Ne  vacilles,  sed  memento, 
Tantum  esse  sub  fragmento, 

Quantum  toto  tegitur. 
Nulla  rei  fit  scissura, 
Signi  tantum  fit  fractura: 
Qua  nee  status  nee  statura 

Signati  minuitur. 

ecce  panis  angelorum, 
Factus  cibus  viatorum  : 
vere  panis  filiorum, 

non  mittendus  canibus. 
In  figuris  praesignatur, 
Cum  Isaac  immolatur: 
Agnus  paschae  deputatur, 

Datur  manna  patribus. 

Bone  pastor,  panis  vere, 
Jesu,  nostri  miserere: 
tu  nos  pasce,  nos  tuere : 
tu  nos  bona  fac  videre 

In  terra  viventium. 
tu  qui  cuncta  scis  et  vales, 
Qui  nos  pascis  hic  mortales: 

TUOS   IBI   COMMENSALES, 
COHAEREDES,   ET   SODALES 
FAC   SANCTORUM    CIVIUM. 


TRANSLATIONS.  43 

When  at  last  the  Bread  is  broken, 
Doubt  not  what  the  Lord  hath  spoken: 
In  each  part  the  same  love-token, 

The  same  Christ,  our  hearts  adore : 
For  no  power  the  Thing  divideth — 
'Tis  the  symbols  He  provideth, 
While  the  Saviour  still  abideth 

Undiminished  as  before. 

Hail,  angelic  Bread  of  Heaven, 
Now  the  Pilgrim's  hoping-leaven, 
Yea,  the  Bread  to  children  given 

That  to  dogs  must  not  be  thrown  : 
In  the  figures  contemplated, 
'Twas  with  Isaac  immolated, 
By  the  Lamb  "'twas  antedated, 

In  the  manna  it  is  known. 

O  good  Shepherd,  still  confessing 
Love,  in  spite  of  our  transgressing, — 
Here  thy  blessed  food  possessing, 
Make  us  share  thine  every  blessing 

In  the  land  of  life  and  love: 
Thou,  whose  power  hath  all  completed 
And  thy  flesh  as  food  hath  meted, 
Make  us,  at  thy  table  seated, 
By  thy  saints,  as  friends  be  greeted, 

In  thy  paradise  above. 


44  EUCHARISTICA. 


PANGE  LINGUA. 


(In  Ves peris.) 

Pange,  lingua,  gloriosi 
Corporis  mysterium, 
Sanguinisque  pretiosi, 
Quern  in  mundi  pretium 
Fructus  ventris  generosi 
Rex  effudit  gentium. 

Nobis  datus,  nobis  natus 
Ex  intacta  Virgine, 
Et  in  mundo  conversatus, 
Sparso  verbi  semine, 
Sui  moras  incolatus 
Miro  clausit  ordine. 

In  supremae  nocte  coenae 
Recumbens  cum  fratribus, 
Observata  lege  plene 
Cibis  in  legalibus, 
Cibum  turbae  duodenae 
Se  dat  suis  manibus. 

Verbum  caro,  panem  verum 

Verbo  carnem  efficit, 

Fitque  sanguis  Christi  merum, 

Et  si  sensus  deficit, 

Ad  nrmandum  cor  sincerum 

Sola  fides  sufficit. 


TRANSLATIONS.  45 

SING,  MY  TONGUE,  THE  MYSTIO  STOKY. 

( Vespers. ) 

Sing,  my  tongue,  the  mystic  story 
Of  the  Saviour's  Flesh  and  Blood : 

How  our  King,  the  Lord  of  glory, 
Gave  Himself  to  be  our  food, 

And  our  drink,  the  ransom  gory 
Poured  out  on  the  Holy  Rood. 

Born  for  us  and  to  us  given 

Of  a  Virgin  pure  as  snows — 
Wondrously  our  night  is  riven 

By  the  seed  of  light  He  sows : 
His  indwelling  with  us,  Heaven 

Yet  more  wondroubly  doth  close. 

Christ,  the  last  sad  supper  eating 
Ere  He  break  His  mortal  bands, 

First  the  types  and  forms  repeating 
With  the  meats  the  Law  commands, 

To  the  Twelve,  all  types  completing, 
Gives  Himself  with  His  own  hands. 

Into  Flesh  the  true  bread  turneth 
By  His  word,  the  Word  made  Flesh ; 

Wine  to  Blood ;  while  sense  discerneth 
Nought  beyond  the  sense's  mesh, 

Faith  an  awful  mystery  learneth, 
And  must  teach  the  soul  afresh. 


46  eucharistica. 

Tantum  ergo  Sacramentum 

Veneremur  cernui  : 

Et  antiquum  documentum 

novo  cedat  ritui  i 

Praestet  fides  supplementum 

Sensuum  defectui. 

Genitori  Genitoque 
Laus  et  jubilatio, 
Salus,  honor,  virtus  quoque 
Sit  et  benedictio: 
Procedenti  ab  utroque 
Compar  sit  laudatio. 


TRANSLATIONS.  47 

To  this  Sacrament  most  lowly 
bow  the  head  and  bend  the  knee  ; 

And  depart,  ye  types  that  solely 
Shadows  were  of  things  to  be! 

Faith  alone  shall  teach  us  wholly 
What  the  senses  fail  to  see  ! 

Praise  and  jubilee  exceeding 

To  the  Father  and  the  Son  ! 
Let  hosannahs  upward  speeding 

Through  the  endless  ages  run  ! 
And  to  Him  from  both  proceeding, 

Equal  be  the  honor  done  ! 


48  EUCHARISTICA. 


SAOEIS  SOLEMNIIS. 
(Ad  Matutinum.) 

Sacris  solemniis  juncta  sint  gaudia, 
Et  ex  praecordiis  sonent  praeconia; 
Recedant  vetera,  nova  sint  omnia, 
Corda,  voces,  et  opera. 


Noctis  recolitur  coena  novissima, 
Qua  Christus  creditur  agnum  et  azyma 
Dedisse  fratribus,  juxta  legitima 
Priscis  indulta  patribus. 


Post  agnum  typicum,  expletis  epulis, 
Corpus  Dominicum  datum  discipulis, 
Sic  totum  omnibus,  quod  totum  singulis, 
Ejus  fatemur  manibus. 


TRANSLATIONS.  49 


WITH  JOY  THIS  PESTAL  DAT. 

(Matins.) 

With  joy  this  festal  day 

Let  all  the  welkin  ring, 
And  what  the  lip  shall  say 

Be  the  heart's  heralding, 
And,  as  the  Old  departs, 

Renewed  be  everything, 
Voices  and  labors,  hymns  and  hearts ! 

For  now  do  we  recall 
The  Supper  of  that  night 

When  to  His  brethren  all 
The  Lord  of  gracious  might 

The  Lamb  and  Azyme-bread 
Gave  in  the  olden  rite 
By  Jewry's  fathers  chronicled. 

Then  lo,  the  typic  Board 
Bears  what  it  but  foretold; 

His  Body  did  the  Lord 

Give  to  the  Twelve :  behold, 

Himself  entire  to  each, 
While  all  entirely  hold, 
Christ  gave,  as  holy  faith  doth  teach. 


50  EUCHARISTICA. 


Dedit  fragilibus  corporis  ferculum, 
Dedit  et  tristibus  sanguinis  poculum, 
Dicens :  Accipite  quod  trado  vasculum, 
Omnes  ex  eo  bibite. 


Sic  sacrificium  istud  instituit, 
Cujus  officium  committi  voluit 
Solis  presbyteris,  quibus  sic  congruit, 
Ut  sumant,  et  dent  ceteris. 


Panis  angelicus  fit  panis  hominum ; 
Dat  panis  caelicus  figuris  terminum : 
O  res  mirabilis,  manducat  Dominum 
Pauper,  servus,  et  humilis. 


Te,  trina  Deitas  unaque,  poscimus, 
Sic  nos  tu  visita,  sicut  te  colimus, 
Per  tuas  semitas  due  nos  quo  tendimus. 
Ad  lucem,  quam  inhabitas. 


TRANSLATIONS.  51 

He  gave  to  weakness  then 

The  strength  of  heavenly  Food ; 

To  the  sad  hearts  of  men, 
Wine  of  a  gracious  flood ; 

Saying:  Receive  ye  this, 
The  chalice  of  My  Blood; 
O  drink  ye  all — My  Blood  it  is. 

The  Saviour  in  this  wise 

Did  for  our  lowly  sake 
Ordain  the  Sacrifice, 

And  of  its  office  make 
The  New  Law's  priest  possessed, 

Who  should  the  first  partake, 
And  then  distribute  to  the  rest. 

The  very  Angels'  Bread 

Doth  food  to  men  afford ; 
The  types  have  vanished, 

Remains  the  Truth  adored : 
O  wondrous  mystery! 

Their  banquet  is  the  Lord — 
The  poor  and  lowly,  bond  and  free. 

O  God  forever  blest, 

O  Three  in  One,  we  pray: 
Visit  the  longing  breast, 

Enter  this  house  of  clay, 
And  lead  us  through  the  Night 

Unto  the  perfect  Day 
Where  dwellest  Thou  in  endless  light ! 


52  EUCHARISTICA. 


SAORIS  SOLEMNIIS. 

(In  Rhymic  Stanzas.) 

Sacris  solemniis 
Juncta  sint  gaudia, 

Et  ex  praecordiis 
Sonent  praeconia; 

Recedant  vetera, 
Nova  sint  omnia, 
Corda,  voces  et  opera. 

Noctis  recolitur 
Coena  novissima, 

Qua  Christus  creditur 
Agnum  et  azyma 

Dedisse  f  ratribus 
Juxta  legitima 
Priscis  indulta  patribus. 

Post  agnum  typicum, 
Expletis  epulis, 

Corpus  Dominicum 
Datum  discipulis, 

Sic  totum  omnibus 
Quod  totum  singulis, 
Ejus  fatemur  manibus. 


TRANSLATIONS.  53 


UNTO  THIS  SOLEMN  PEAST. 

{Another  Translation.) 

Unto  this  solemn  Feast 

Your  joyful  praises  bring, 
And  from  the  heart  released 

Let  the  new  anthem  spring ; 
And  as  the  Old  recedes, 

Renewed  be  everything — 
Your  hearts,  your  voices,  and  your  deeds. 

'Tis  meet  that  we  recall 

The  Supper,  last  and  dread, 
When  in  the  banquet  hall 

Christ  His  disciples  fed, 
On  that  most  blessed  night, 

With  lamb  and  azyme  bread, 
And  thus  fulfilled  the  ancient  rite. 

The  typic  lamb  they  ate — 

The  Paschal  rite  was  o'er ; 
And  then — O  marvel  great ! — 

In  His  own  hands  He  bore 
The  flesh  ordained  to  save, 

And  then,  in  equal  store, 
To  each  and  all  His  Body  gave. 


54  EUCHARISTICA. 

Dedit  fragilibus 
Corporis  ferculum, 

Dedit  et  tristibus 
Sanguinis  poculum, 

Dicens :  Accipite 

Quod  trado  vasculum, 
Omnes  ex  eo  bibite. 

Sic  sacrincium 
Istud  instituit 

Cujus  officium 
Committi  voluit 

Solis  presbyteris, 
Quibus  sic  congruit 
Ut  sumant  et  dent  ceteris. 

Panis  angelicus 

Fit  panis  hominum; 

Dat  panis  caelicus 
Figuris  terminum: 

O  res  mirabilis, 

Manducat  Dominum 
Pauper,  servus,  et  humilis. 

Te,  trina  Deitas, 
Unaque,  poscimus, 

Sic  nos  tu  visita, 
Sicut  te  colimus : 

Per  tuas  semitas 

Due  nos  quo  tendimus, 
Ad  lucem  quam  inhabitas. 


TRANSLATIONS.  55 

Unto  the  weak,  as  food, 

His  Body  He  doth  give; 
The  wine-cup  of  His  Blood 

To  them  that  sorrowed  live ; 
And  said  ('tis  wondrous  writ)  : 

11  The  Chalice  that  I  give 
Receive,  and  drink  ye  all,  of  it." 

'Twas  thus  the  Sacrifice 

Of  the  New  Law  began, 
Whose  office  duly  lies 

With  priests  of  the  God-man 
Alone,  who  first  partake, 

In  the  appointed  plan, 
And  then  the  Bread  to  others  break. 

The  Bread  of  Angels ! — 'tis 

The  bread  for  men  decreed : 
The  types  shall  end  in  this, 

Fulfilled  in  very  deed  : 
Himself  the  Master  gave 

Most  lovingly  to  feed 
The  poor,  the  lowly,  and  the  slave. 

O  triune  Deity 

Worshipped  with  awful  rite, 
We  humbly  ask  of  Thee : 

Dispel  the  shades  of  night; 
Enfranchise  every  mind, 

And  lead  us  to  the  light 
Wherein  for  aye  Thou  art  enshrined. 


56  EUCHARISTICA. 

VERBUM  SUPERNUM  PRODIENS. 

(Ad  Laudes.) 

Verbum  supernum  prodiens, 
Nee  Patris  linquens  dexteram, 
Ad  opus  suum  exiens, 
Venit  ad  vitae  vesperam. 

In  mortem  a  discipulo 
Suis  tradendus  aemulis, 
Prius  in  vitae  ferculo 
Se  tradidit  discipulis. 

Quibus  sub  bina  specie 
Carnem  dedit  et  sanguinem ; 
Ut  duplicis  substantiae 
Totum  cibaret  hominem. 

Se  nascens  dedit  socium, 
Convescens  in  edulium, 
Se  moriens  in  pretium, 
Se  regnans  dat  in  praemium. 

o  salutaris  hostia, 
Quae  caeli  pandis  ostium, 
Bella  premunt  hostilia, 
Da  robur,  fer  auxilium. 

Uni  trinoque  Domino 
Sit  sempiterna  gloria: 
Qui  vitam  sine  termino 
Nobis  donet  in  patria. 


TRANSLATIONS.  57 

THE  WOED  DESCENDING  EEOM  ABOVE. 

(Lauds.) 

The  Word  descending  from  above, 

Yet  leaving  not  the  Father's  side, 
And  going  to  His  work  of  love, 

At  length  had  reached  life's  eventide. 

But  ere  the  traitor's  hand  hath  led 
The  envious  Jews  that  plot  His  death, 

Himself  the  Lord  as  Living  Bread 
Unto  the  twelve  delivereth. 

To  them,  beneath  a  twofold  veil 

He  gave  his  Flesh  and  Precious  Blood, 

Our  twofold  substance  to  regale 
With  that  divine  and  typic  food. 

He  was  our  fellow-man  in  birth; 

Our  food,  when  at  the  board  He  sate ; 
He  died,  the  Ransom  of  the  earth ; 

He  reigns,  our  guerdon  wondrous  great. 

(0  Salutaris  Hostia.) 

O  Saving  Host,  O  Victim  Blest, 

Who  Throwest  Wide  the  Gates  of  Life, 

Behold,  the  Foe  Assails  Our  Breast — 
Give  Strength  and  Succor  in  the  Strife  ! 

Unto  the  One  and  Trinal  Lord 
Eternal  Praise  and  Glory  Grand, 

Who  Endless  Life  as  Our  Reward 
Shall  Give  Us  in  the  Fatherland! 


58  EUCHARISTICA. 

ADOEO  TE  DEVOTE. 

Adoro  te  devote,  latens  Deitas, 
Quae  sub  his  figuris  vere  latitas; 
Tibi  se  cor  meum  totum  subjicit, 
Quia  te  contemplans  totum  deficit. 

Visus,  tactus,  gustus  in  te  fallitur, 
Sed  auditu  solo  tuto  creditur. 
Credo  quidquid  dixit  Dei  Filius, 
Nil  hoc  verbo  veritatis  verius. 

In  cruce  latebat  sola  Deitas, 
At  hie  latet  simul  et  humanitas : 
Ambo  tamen  credens,  atque  confitens, 
Peto  quod  petivit  latro  poenitens. 

Plagas,  sicut  Thomas,  non  intueor : 
Deum  tamen  meum  te  confiteor. 
Fac  me  tibi  semper  magis  credere, 
In  te  spem  habere,  te  diligere. 

O  memoriale  mortis  Domini, 
Panis  vivus  vitam  praestans  homini, 
Praesta  meae  menti  de  te  vivere, 
Et  te  illi  semper  dulce  sapere. 

Pie  pellicane,  Jesu  Domine, 
Me  immundum  munda  tuo  sanguine, 
Cujus  una  stilla  salvum  facere 
Totum  mundum  quit  ab  omni  scelere. 

Jesu,  quern  velatum  nunc  aspicio, 
Oro  fiat  illud,  quod  tarn  sitio : 
Ut  te  revelata  cernens  facie, 
Visu  sim  beatus  tuae  gloriae. 


TRANSLATIONS.  59 

DEVOUTLY  I  ADOEE  THEE. 

(St.  Thomas  Aquinas.) 
Devoutly  I  adore  Thee,  hidden  Deity, 
That  beneath  these  figures  hidest  verily: 
Subject  is  my  spirit  wholly  to  Thy  sway, 
For  in  contemplating  Thee  it  faints  away. 

Taste  and  touch  and  vision  are  deceived  in  Thee, 
And  the  hearing  only  can  safe  witness  be. 
I  believe  whatever  from  the  Lord  is  heard : 
Nothing  can  be  truer  than  Truth's  very  word. 

On  the  cross  was  hidden  but  the  Deity; 
Yet  the  Manhood  even  here  we  may  not  see : 
Nathless  both  confessing  with  the  same  belief, 
I  will  make  petition  like  the  dying  thief. 

Though  Thy  wounds  as  Thomas  saw,  I  see  not  now, 
Thee  my  lips  shall  ever  Lord  and  God  avow. 
Grant  that  I  may  ever  more  and  more  believe, 
Hope  in  Thee  and  love  Thee  beyond  all  reprieve. 

O  Memorial  blessed  of  the  Saviour's  death, 

0  true  Bread  that  giveth  man  his  vital  breath, 
Let  my  longing  bosom  feed  on  Thee  alone, 
And  my  heart  forever  but  Thy  sweetness  own. 

Pelican  most  tender,  Jesus,  Lord  and  God, 
Wash  my  guilty  spirit  in  Thy  Precious  Blood : 
Oh,  a  drop  availeth  all  the  world  to  win 
From  its  ban  of  bondage  and  its  stain  of  sin. 

Jesus,  Whom  but  veiled  see  I  here  below, 
Grant,  I  pray,  the  blessing  that  I  long  for  so — 
That,  the  veil  once  riven,  in  Thy  fond  embrace 

1  may  see  Thy  glory  ever  face  to  face. 


60  EUCHARISTICA. 

SUMME  DEUS  OLEMENTIAE. 

Ad  Primam. 
Summe  Deus  clementiae, 
Qui  ob  salutem  mentium 
Coelestis  alimoniae 
Nobis  praestas  remedium : 

Mores,  vitam  et  opera 
Rege  momentis  omnibus, 
Et  beatis  accelera 
Vitam  dare  cum  civibus. 

Ad  Tertiam. 
Sacro  tecta  velamine 
Pietatis  mysteria 
Mentes  pascunt  dulcedine, 
Qua  satiant  coelestia. 

Sit  ergo  cum  coelestibus 
Nobis  commune  gaudium, 
Illis  quod  sese  praestitit, 
Nobis  quod  se  non  abstulit. 

Ad  Sex  tarn. 
Splendor  superni  luminis, 
Laudisque  Sacrificium, 
Coenam  tui  da  numinis 
Tuae  carnis  post  prandium. 

Saturatus  opprobriis 
Ad  hoc  cruci  configeris, 
Et  irrisus  ludibriis 
Crudeli  morte  plecteris. 


TRANSLATIONS.  61 

HYMNS  OP  THE  LITTLE  HOUKS. 

At  Prime. 

O  God,  who  from  Thy  mercy-seat 
Dost  give,  that  we  might  saved  be, 

Unto  our  souls  celestial  meat 
As  food  and  certain  remedy : 

Our  work,  our  habits  and  our  life 

Through  all  the  course  of  time  direct ; 

And  haste  to  crown  this  mortal  strife 
That  we  may  live  with  Thine  elect. 

At  Terce. 

All  shrouded  in  a  sacred  veil 

These  tender  mysteries  of  Love 
Our  souls  with  the  same  sweets  regale 

As  flood  the  souls  of  saints  above. 

Then  let  us,  with  the  saints  in  heaven, 

A  common  joyance  feel  for  aye ; 
Himself  the  Lord  to  them  hath  given — 

From  us  He  hath  not  turned  away ! 

At  Sext. 

O  Splendor  of  supernal  Light, 

O  Sacrifice  we  all  adore, 
Grant  us  the  Banquet  of  Thy  sight 

When  this  of  Thy  dear  Flesh  is  o'er ! 

For  this,  all  drenched  with  bitter  scorn, 

Thou  hungest  faint  on  Calvary; 
For  this,  the  crown  of  woe  hast  borne, 

The  thirst,  the  dying  agony. 


62  EUCHARISTICA. 

Ad  Nonam. 

Aeterna  coeli  gloria, 
Lux  beata  credentium, 
Redemptionis  hostia, 
Tuarum  pastus  ovium  \ 

Hujus  cultu  memoriae 
Dirae  mortis  supplicio 
Nos  de  lacu  miseriae 
Educ,  qui  clamas :  Sitio. 


Praesta,  Pater,  per  Filium, 
Praesta,  per  almum  Spiritum 
Quibus  hoc  das  edulium 
Prosperum  serves  exitum. 


TRANSLATIONS.  63 

At  None. 

O  endless  joy  of  Paradise, 

O  Light  of  them  that  faithful  keep, 

The  Host  that  on  our  altar  lies, 

The  Pasture  of  Thy  well-loved  sheep ! 

We  love  this  dear  Memorial 

Wherein  Thy  death  is  still  rehearsed : 

O  by  Thy  love  our  souls  recall 

From  death — who  criest  still:  "  I  thirst!" 

Doxology. 

O  God  the  Father,  King  of  Heaven, 

Through  Thy  dear  Son  and  Spirit  grant 

That  they  to  whom  this  Food  is  given 
In  Paradise  Thy  praise  may  chant ! 


64  EUCHARISTICA. 

OHKISTUS  NOSTER  VERE  OIBUS. 

Ad  Completorium. 
Christus  noster  vere  cibus, 
Christus  noster  vere  potus, 
Caro  Christi  vere  cibus, 
Sanguis  Christi  vere  potus. 

Vera  caro  quam  sumimus, 
Quam  assumpsit  de  Virgine : 
Verus  sanguis  quern  bibimus, 
Quern  effudit  pro  homine. 

Vere  tali  convivio, 
Verbum  caro  comeditur ; 
Per  quod  viget  Religio, 
Per  quod  coelum  ingredimur. 

Panis  iste  dulcedinis 
Totus  plenus  et  gratiae, 
Alvo  gestatus  Virginis, 
Rex  est  aeternae  gloriae. 

Hujus  panis  angelici 
Saginemur  pinguedine, 
Ut  tam  pii  viatici 
Delectemur  dulcedine. 

O  coeleste  convivium ! 
O  redemptorum  gloria! 
O  requies  hum  ilium ! 
Aeterna  confer  gaudia. 

Praesta,  Pater,  per  Filium, 
Praesta  per  almum  Spiritum ; 
Quibus  hoc  das  edulium, 
Prosperum  serves  exitum. 


TRANSLATIONS.  65 

HYMN  TOE  COMPLIN. 

The  Saviour  is  our  very  food, 

Our  very  drink  is  Christ  the  Lord : 
We  drink  indeed  His  precious  Blood 

And  eat  the  Flesh  by  all  adored. 

Yea,  truly,  on  that  Flesh  we  feed 

Which  He  received  in  Mary's  womb ; 

That  precious  Blood  we  drink  indeed 
That  once  was  shed  to  lift  our  doom. 

Full  surely  at  this  sacred  Board 

The  Word  made  Flesh  to  us  is  given, 

On  Whom  the  worship  of  the  Lord 

Doth  rest ;  thro'  Whom  we  enter  heaven. 

That  Bread  so  full  of  all  delight, 

So  full  of  every  sweetness  blest, 
Is  Christ,  the  King  of  endless  might, 

Erst  carried  in  the  Virgin's  breast. 

Upon  the  richness  of  this  Bread 

Of  Angels,  let  us  feed  for  aye, 
That  this  Viaticum  may  shed 

Continual  sweetness  'round  our  way. 

Celestial  Banquet  that  imparts 

Its  glory  to  the  ransomed  soul, 
Thou  resting-place  of  pilgrim  hearts, 

Grant  us  to  reach  the  heavenly  goal. 

O  God  the  Father,  King  of  Heaven, 
Through  Thy  dear  Son  and  Spirit  grant 

That  they  to  whom  this  Food  is  given 
In  Paradise  Thy  praise  may  chant. 


66  EUCHARISTICA. 

AYE  YERUM  CORPUS, 

(In  Elevatione  Corporis  Christi.) 

Ave  verum  Corpus,  natum 

Ex  Maria  Virgine, 
Vere  passum,  immolatum 

In  cruce  pro  homine, 
Cujus  latus  perforatum 

Vero  fluxit  sanguine, 
Esto  nobis  praegustatum 

In  mortis  examine. 

O  clemens,  O  pie, 

O  dulcis  Jesu,  Fili  Mariae! 


AYE  SACER  CHRISTI  SANGUIS. 

(In  Elevatione  Sanguinis  Christi.) 
Ave  sacer  Christi  sanguis, 
Iter  nobis  rectum  pandis 
Ad  aeterna  gaudia. 

Ave  potus  salutaris, 
Nullus  unquam  fuit  talis 
Bonitatis  copia. 

Miserere  mei,  Christe, 
Fiat  mihi  rivus  iste 
Peccatorum  venia. 

Salva  me  ab  omni  malo, 
Fac  me  frui  summo  bono 
In  coulesti  patria. 


TRANSLATIONS. 

HAIL,  TKUE  BODY! 

(At  the  Elevation  of  the  Host.) 

Hail,  True  Body,  erstwhile  lying 

In  the  Virgin  Mary's  womb, 
O  dear  Victim,  for  us  dying 

On  the  Cross,  to  lift  our  doom: 
Whose  pierced  Side,  no  drop  denying, 

Gave  forth  water  mixed  with  blood — 
Ere  Death  come,  with  pain  and  sighing, 

Strengthen  us  and  be  our  Food ! 

O  merciful  and  loving  One, 
O  Jesu,  blessed  Mary's  Son! 


HAIL,  TRUE  BLOOD  OP  JESUS. 

(At  the  Elevation  of  the  Chalice.) 

Hail,  true  Blood  of  Jesus,  given 
To  our  pilgrim  hearts,  that  heaven 
May  be  ours,  and  endless  bliss : 

Hail,  thou  Chalice  of  Salvation ! 
Never  had  another  nation 

Such  a  wondrous  gift  as  this. 

In  the  torrent  ruby-glowing, 
From  the  Saviour's  side  outflowing, 
May  my  sins  be  washed  away: 

Save  me,  Lord,  from  evil-doing, 
Let  me  taste  the  joy  ensuing 
In  the  land  of  endless  Day. 


68  EUCHARISTICA. 

ORATIO  METRIOE  COMPOSITA. 

{In  Elevatione  Corporis  Christi.) 

(Saec.  XV.) 
Corpus  ave  clarum 

Domini,  quod  nox  tenebrarum 
Fuscat  nullarum, 

cibus  es  et  lux  animarum. 
Dilue  culparum 

sordes,  precor,  omnigenarum 
Et  fac  summarum 

fore  dignos  deliciarum. 

Salve  sancta  caro,    ■ 

te  nunc  indignus  adoro, 
Ut  me  digneris 

in  tempore  pascere  mortis. 
O  panis  vive, 

confer  mihi  gaudia  vitae, 
Salva  me,  munda, 

ne  damner  morte  secunda. 

Te  veneranda  caro 

Christi  veneranter  adoro, 

Corpus  ave  cuncti 

salus  et  reparatio  mundi ; 

Per  te  mundetur 

mens,  sensus  clarificetur. 

O  verum  manna, 

cui  decantatur  osanna, 

Vitam  largire, 

dum  tempus  venerit  irae. 


TRANSLATIONS.  69 

A  METEIC  PEAYEE. 

(At  the  Elevation  of  the  Host.) 
{Fifteenth  Century.) 

Body  of  God, 
All  hail !  no  shades  of  night 

Can  Thee  enshroud, 
Who  art  our  Food  and  Light. 

Wash  out  all  stain 
Of  sin,  we  humbly  pray, 

That  we  may  gain 
The  joys  of  endless  Day. 

Hail,  Christ's  dear  Flesh ! 
My  only  hope  and  store, 

Feed  me  afresh 
When  death  knocks  at  my  door. 

O  Living  Bread, 
When  my  last  fluttering  breath 

My  soul  hath  sped, 
Save  from  the  Second  Death! 

My  heart  and  mind 
Adore  Thee,  Flesh  of  Christ, 

For  all  mankind 
On  Calvary  sacrificed : 

In  Thee  I  find 
A  treasure  all-unpriced. 

Thy  strength  impart, 
O  heaven-descended  Manna, 

And  feed  the  heart 
That  cries  to  Thee  Hosanna! 

With  death  at  strife, 


70  EUCHARISTICA. 

Cor  quoque,  Christe  bone, 

contritum  des  in  agone, 
Ut  sit  vera  fides, 

confessio  pura,  mihi  des. 
Pasce  tuique,  Jesu, 

me  sacri  corporis  esu, 
Postea  de  poena 

me  due  ad  gaudia  plena, 
Ut  tecum  requiem 

teneam  sine  fine  perennem. 


TRANSLATIONS.  7 1 

O  grant  us  fervent  sorrow, 

And  endless  life 
When  dawns  the  Judgment  morrow. 

O  let  my  faith 
With  victory  be  sealed — 

And  let  my  soul 
Be  houseled  and  aneled. 

Then  from  the  pain 
Of  purgatorial  fire, 

Let  me  attain 
To  Thee,  my  heart's  Desire ! 


72  EUCHARISTICA. 

POST  ELEVATIONEM, 

(Saec.  XV.) 

Quod  in  ara  cernitur 
Jam  totum  est  divinum; 

Deus-homo  creditur, 
Non  panis  neque  vinum. 

Sicut  hoc  mysterio 

Tarn  sacro,  tarn  divino 

Transsubstantiatio 
De  pane  fit  et  vino, 

Me  in  te  sic  hodie 

Transmuta,  Jesu  care, 

Totum  tuae  gratiae 
Me  velis  conformare. 

Omnem  hie  desidiam 
Et  scrupulum  erroris 

Tuam  per  praesentiam 
Tu  procul  pelle  f  oris. 

Quod  in  meis  sensibus 
Carnale  vel  obscurum 

Est,  hoc  tuis  usibus 
Coeleste  fac  et  purum. 

Propter  hoc  mysterium 
A  cunctis  adorandum, 

In  quo  spes  est  omnium 
Et  donum  venerandum : 


TRANSLATIONS.  73 

AFTER  THE  ELEVATION, 

(Fifteenth  Century.) 

On  the  altar  we  perceive 

Something  all-Divine : 
'Tis  the  God-Man,  we  believe, 

Neither  bread  nor  wine. 

Now,  as  in  this  Mystery 

God  hath  so  arranged 
That  to  Things  no  eye  may  see 

Bread  and  wine  are  changed : 

So  transmute  me,  Saviour  mine, 

In  Thy  dear  embrace, 
That  my  soul  may  be  like  Thine, 

Formed  by  heavenly  grace. 

May  the  power  Thy  presence  hath 

Be  my  hope  and  stay, 
Guide  my  feet  in  virtue's  path, 

Drive  my  sloth  away. 

What  within  me  Thou  dost  see 

Fleshly  or  obscure, 
By  Thy  Banquet  make  to  be 

Heavenly  and  pure. 

Unto  Thee  our  longings  lift 

Lest  to  earth  they  fall, 
For  in  Thee,  O  precious  Gift, 
Lies  the  hope  of  all. 


74  EUCHARISTICA. 

Sicut  personaliter 

Es  praesens,  Deus,  vere, 

Sic  in  me  vivaciter 
Digneris  commanere. 

Vacuus  ut  hodie 

Sim,  hoc  non  sinas,  Deus, 
Sed  in  tua  facie 

Sit  plenus  amor  meus. 

Vultus  tui  lumine 

Cor  meum  resplendescat, 

Tua  prae  dulcedine 

Mens  mea  impinguescat. 

Totus  tibi,  Domine, 
Prosternor  incurvatus, 

Fac  pro  tuo  nomine 
Ut  semper  sim  beatus. 


TRANSLATIONS.  75 

As  Thou  here  most  truly  art, 

God  and  Saviour,  deign 
Evermore  within  my  heart 

Truly  to  remain. 

Though  it  be  an  empty  place, 

Yet  it  longs  for  Thee: 
Fill  it  with  Thy  loving  grace 

Thro'  eternity. 

Let  me,  at  Thy  Sacred  Board 

In  the  realms  above, 
Taste  the  sweetness  of  the  Lord 

And  grow  drunk  with  love. 

Grant  us,  as  we  here  adore 

This  great  Sacrifice, 
For  Thy  Name's  sake,  we  implore, 

Joys  of  Paradise! 


76  EUCHARIST1CA. 

HYMNUS  QUANDO  OOMMUNIOAEENT  SAOEKDOTES, 

Sancti  venite, 
Corpus  Christi  sumite, 

Sanctum  bibentes 
Quo  redempti  sanguinem. 

Salvati  Christi 
Corpore  et  sanguine, 

A  quo  refecti 
Laudes  dicamus  Deo. 

Hoc  sacramento 
Corporis  et  sanguinis 

Omnes  exuti 
Ab  inferni  faucibus. 

Dator  salutis, 
Christus  Filius  Deo 

Mundum  servavit 
Per  crucem  et  sanguinem. 

Pro  universis 
Immolatus  Dominus, 

Ipse  sacerdos 
Extitit  et  hostia. 

Lege  praeceptum 
Immolari  hostias, 

Qua  adumbrantur 
Divina  mysteria. 


TRANSLATIONS.  77 


COMMUNION  HYMN, 


Approach,  ye  just,  and  take 

The  Body  of  the  Lord ; 
Your  thirst  of  spirit  slake 

With  His  dear  Blood  outpoured. 

For  you  that  Blood  was  shed, 

That  Body  sacrificed ; 
Now  in  this  Banquet  fed, 

Sing  praises  unto  Christ. 

For  by  this  Sacrament 

The  Saviour  planneth  well 

To  snatch  the  penitent 
From  out  the  jaws  of  hell ; 

Who,  dying  on  the  Cross, 
By  His  own  Flesh  and  Blood 

Redeemed  the  world  from  loss 
And  gave  it  back  to  God. 

For  all  on  Calvary  slain, 
He  Victim  was,  and  Priest, 

And  still  He  doth  remain 
Both,  in  this  Sacred  Feast. 

When  in  the  Ancient  Law 
A  priest  the  victim  slew, 

In  type  the  prophets  saw 
The  Mysteries  of  the  New. 


78  EUCHARISTICA. 

Lucis  indultor 
Et  Salvator  omnium 

Praeclarum  Sanctis 
Largitus  est  gratiam. 

Accedant  omnes 
Pura  mente  creduli, 

Sumant  aeternam 
Salutis  custodiam. 

Sanctorum  custos 
Rector  quoque  Dominus, 

Vitam  perennem 
Largitur  credentibus. 

Coelestem  panem 
Dat  esurientibus, 

De  fonte  vivo 
Praebet  sitientibus. 

Alpha  et  Omega 
Ipse  Christus  Dominus 

Venit  venturus 
Judicare  homines. 


TRANSLATIONS.  79 

The  Saviour  and  the  Light 

Of  all  the  human  race 
Gives,  in  this  Holy  Rite, 

A  fount  of  endless  grace. 

Draw  nigh,  believing  hearts, 

All  pure  and  wholly  shriven : 
To  you  the  Lord  imparts 

Himself  as  pledge  of  heaven. 

By  whom  all  creatures  live, 

The  Lord  of  life  and  death, 
Eternal  life  shall  give 

To  men  of  humble  faith, 

And  shall  their  hunger  quench 

With  living,  heavenly  Bread, 
Their  thirsting  spirit  drench 

With  living  fountains  fed. 

Alpha-Omega,  when 

The  course  of  time  is  sped, 
Shall  surely  come  again 

To  judge  the  quick  and  dead. 


80  EUCHARISTICA. 

VERSUS  RADPERTI  AD  COMMUNICANDUM. 

Laudes,  omnipotens, 
Ferimus  tibi,  dona  colentes 
Corporis  immensi 
Sanguinis  atque  tui. 


Tangimus  ecce  tuam, 
Rector  sanctissime,  mensam, 
Tu  licet  indignis 
Propitiare  tuis. 

Laudes,  omnipotens, 
Ferimus  tibi,  dona  colentes 
Corporis  immensi 
Sanguinis  atque  tui. 

Propitiare  pius, 
Peccata  absolve  benignus, 

Possit  ut  invictis 

Adpropiare  sacris 

Corporis  immensi 
Sanguinis  atque  tui. 

Angelus  aethereis 
Sanctus  descendat  ab  astris, 
Purificans  corpus, 
Cor  pariterque  pius. 

Laudes,  omnipotens, 
Ferimus  tibi,  dona  colentes 
Corporis  immensi 
Sanguinis  atque  tui. 

Haec  medicina  potens 
Coeli  nos  ducat  in  arces, 
Interea  terris 


TRANSLATIONS.  81 

HYMN  FOR  COMMUNICANTS. 

Our  praise  to  Thee  we  bring, 

O  God,  and  sing 
Of  Thy  dear  Flesh  as  food, 

As  drink,  Thy  Blood. 


Unto  Thy  sacred  Board 
We  come,  great  Lord : 
O  pity  us,  and  bless 
Our  helplessness. 

Our  praise  to  Thee  we  bring, 

O  God,  and  sing 
Of  Thy  dear  Flesh  as  food, 
As  drink,  Thy  Blood. 

With  Thy  all-saving  grace 

Our  sins  efface, 
That  we  no  error  make 
Who  would  partake 

Of  Thy  dear  Flesh  as  food, 
As  drink,  Thy  Blood. 

May  Angel-forms  descend, 

Their  aid  to  lend, 

And  purify  each  heart 

With  heavenly  art. 

Our  praise  to  Thee  we  bring, 

O  God,  and  sing 
Of  Thy  dear  Flesh  as  food, 
As  drink,  Thy  Blood. 

O  May  this  Remedy 

Our  comfort  be 
And  medicine  on  earth, 


82  EUCHARISTICA. 

Dans  medicamen  opTs 
Corporis  immensi 
Sanguinis  atque  tui. 

Quod  colimus  fragiles, 
Salvator,  respice  clemens, 
Summeque  pascentes 
Protege,  Pastor,  oves. 
Laudes,  omnipotens, 
Ferimus  tibi,  dona  colentes 
Corporis  immensi 
Sanguinis  atque  tui. 

Protege  quas  recreas 
Hostis  ne  proterat  illas, 

Consolidans  dono 

Nos  sine  fine  tuo 

Corporis  immensi 
Sanguinis  atque  tui. 

Nam  sumus  indigni 
Quos  ornes  munere  tali : 
Tu  pietate  tua, 
Rex,  rege  castra  tua. 

Laudes,  omnipotens, 
Ferimus  tibi,  dona  colentes 
Corporis  immensi 
Sanguinis  atque  tui. 

Hoc,  Pater,  omnipotens, 
Cum  Christo  perfice,  clemens, 
Spiritus  atque  potens, 
Trinus  et  unus  apex 
Corporis  immensi 
Sanguinis  atque  tui. 


TRANSLATIONS.  83 

Who  know  the  worth 

Of  Thy  dear  Flesh  as  food, 
As  drink,  Thy  Blood. 

Great  Shepherd,  feed  Thy  sheep 

And  ever  keep 
Over  Thy  flock  restored 
Dear  watch  and  ward. 

Our  praise  to  Thee  we  bring, 

O  God,  and  sing 
Of  Thy  dear  Flesh  as  food, 
As  drink,  Thy  Blood. 

Protect  from  lurking  foes 

Our  safe  repose, 
And  let  us  joyful  feed, 
Who  feel  the  need 

Of  Thy  dear  Flesh  as  food, 
As  drink,  Thy  Blood. 

Unworthy  tho'  we  meet 

To  take  and  eat, 
Or  ev'n  a  song  to  lift 
Praising  Thy  Gift — 

Our  praise  to  Thee  we  bring, 

O  God,  and  sing 
Of  Thy  dear  Flesh  as  food, 
As  drink,  Thy  Blood. 

Father  and  Son  and  Ghost, 

Thou  triune  Host, 
Above  the  starry  lift 
Perfect  the  Gift 

Of  Christ's  dear  Flesh  as  food, 
As  drink,  His  Blood. 


84  EUCHARISTICA. 

EOOE  SPONSUS  VENIT. 

(Saec.  XV.) 

Eja  o  dulcis  anima, 
O  soror  mea  cara, 

Tuo  devotissima 

Jam  sponso  lectum  para. 

Hospitem  mitissimum 
Jam  eris  susceptura; 

Quod  in  coelis  optimum 
Est  eris  acceptura. 

Cujus  est  praesentia 
Tarn  caritate  plena, 

Cujus  amicitia 

Tarn  nimis  est  amoena. 

Apud  te  quiescere 

Et  tecum  vult  pausare, 

Tecum  vult  discumbere 
Et  tecum  vult  coenare. 

Surge,  curre  obviam, 
Est  enim  tarn  vicinus; 

Cordis  per  munditiam 
Paratos  habe  sinus. 

Tene  cum  susceperis; 

Tunc  ne  dimittas  victa, 
Nisi  plene  fueris 

Per  eum  benedicta. 


TRANSLATIONS.  85 

THE  BRIDEGROOM  COMETH. 

{Fifteenth  Century.) 

Haste  thee,  O  sweet  Soul,  my  Sister, 

All  thy  thoughts  arouse: 
Deck  thy  bridal  chamber  quickly 

For  thy  heavenly  Spouse. 

Thou  must  welcome  Him  Who  cometh 

Meekly  as  a  Guest — 
Or  on  earth  or  in  the  heavens, 

Dearest,  Sweetest,  Best! 

Poor  are  joys  of  earth :  His  presence 

Constant  pleasure  brings ; 
Poor  are  loves  of  earth :  thy  Lover 

Is  the  King  of  kings. 

To  thy  house  of  clay  He  cometh, 

Ever  to  abide; 
He  will  sup  with  thee;  the  Banquet 

He  Himself  provide. 

Rise  and  run  to  meet  the  Bridegroom 

As  He  cometh  nigh ; 
Swept  and  garnished  be  thy  mansion 

For  His  holy  eye. 

Hold  Him  fast  whene'er  thou  findest, 

Let  Him  not  depart 
Till  the  fulness  of  His  blessing 

Hath  transformed  thy  heart. 


86  EUCHARISTICA. 

AD  VESPERAS. 

Ad  regias  Agni  dapes, 
Stolis  amicti  candidis 
Post  transitum  Maris  rubri 
Christo  canamus  Principi. 

Divina  cujus  caritas 
Sacrum  propinat  sanguinem, 
Almique  membra  corporis 
Amor  sacerdos  immolat. 

Sparsum  cruorem  postibus 
Vastator  horret  Angelus: 
Fugitque  divisum  mare : 
Merguntur  hostes  fluctibus. 

Jam  Pascha  nostrum  Christus  est, 
Paschalis  idem  victima, 
Et  pura  puris  mentibus 
Sinceritatis  azyma. 

O  vera  caeli  victima, 
Subjecta  cui  sunt  tartara, 
Soluta  mortis  vincula, 
Recepta  vitae  praemia. 

Victor  subactis  inferis 
Trophaea  Christus  explicat, 
Caeloque  aperto,  subditum 
Regem  tenebrarum  trahit. 

Ut  sis  perenne  mentibus 
Paschale,  Jesu,  gaudium, 
A  morte  dira  criminum 
Vitae  renatos  libera. 


TRANSLATIONS.  87 

VESPEE  HYMN  TOE  EASTEETIDE. 

Here  at  the  royal  Lamb's  repast 

We  meet,  a  white-stoled  throng; 
The  Red  Sea  crossed  by  Israel's  host — 

To  Christ  we  raise  our  song. 

O  charity  divine  !     He  gives 

His  Blood  beyond  all  price: 
His  Flesh  as  food,  as  wine  His  Blood, 

Love's  Priest  will  sacrifice. 

Death's  angel  hurried  quickly  by 

The  blood-besprinkled  post; 
The  Sea  in  twain  divides,  again 

Is  closed  o'er  Pharaoh's  host. 

For  Christ  the  Lord  is  now  our  Pasch, 

Our  Paschal  Victim  He, 
And  azyme-bread  distributed 

To  souls  from  leaven  free. 

From  Heaven  He  came  a  Victim  true, 

And  conquered  in  the  strife ; 
To  Death  and  Grave  a  death-blow  gave, 

And  won  the  prize  of  life. 

The  royal  standard  is  unfurled, 

The  victor  Christ  is  crowned ; 
Heaven  He  gains,  while  endless  chains 

The  King  of  Darkness  bound. 

Jesus,  forever  be  our  joy, 

As  on  that  Easter  morn; 
From  death  of  sin  our  spirits  win, 

With  Thee  to  life  reborn. 


88  EUCHARISTICA. 

Deo  Patri  sit  gloria, 
Et  Filio,  qui  a  mortuis 
Surrexit,  ac  Paraclito, 
In  sempiterna  saecula. 


TRANSLATIONS.  89 


To  God  the  Father,  and  the  Son 
Who  from  the  dead  arose, 

And  Paraclete,  be  praises  meet 
While  time  unending  flows. 


90  EUCHARISTICA. 


0  ESOA  VIATORUM. 

(Saec.XVII.) 

O  esca  viatorum, 
O  panis  angelorum, 

O  manna  coelitum ! 
Esurientes  ciba, 
Dulcedine  non  priva 

Corda  quaerentium. 

O  lympha,  fons  amoris, 
Qui  puro  Salvatoris 

E  corde  profluis, 
Te  sitientes  pota: 

Haec  sola  nostra  vota, 

His  una  sufficis. 

O  Jesu,  tuum  vultum 
Quern  colimus  occultum 

Sub  panis  specie, 
Fac,  ut  remoto  velo, 
Aperta  nos  in  coelo 

Cernamus  acie. 


TRANSLATIONS.  91 


0  POOD  TO  PILGEIMS  GIVEN. 

{Seventeenth  Century.) 

O  Food  to  pilgrims  given, 
Bread  of  the  hosts  of  Heaven, 

Thou  Manna  of  the  sky! 
Feed  with  the  blessed  sweetness 
Of  Thy  divine  completeness 

The  hearts  that  for  Thee  sigh. 

O  Fountain  ruby- glowing, 
O  stream  of  love  outflowing 

From  Jesus'  pierced  side ! 
This  thought  alone  shall  bless  us, 
This  one  desire  possess  us, 

To  drink  of  .Thy  sweet  tide. 

We  love  Thee,  Jesu  tender, 
Who  hid'st  Thine  awful  splendor 

Beneath  these  veils  of  grace : 
O  let  the  veils  be  riven, 
And  our  clear  eye  in  heaven 

Behold  Thee  face  to  face ! 


92  EUCHARISTICA. 


ANIMA  OHRISTI. 

{Circa  1330.) 

Anima  Christi,  sanctifica  me. 
Corpus  Christi,  salva  me. 
Sanguis  Christi,  inebria  me. 
Aqua  lateris  Christi,  lava  me. 
Passio  Christi,  conforta  me. 
O  bone  Jesu,  exaudi  me : 
Intra  tua  vulnera  absconde  me ; 
Ne  permittas  me  separari  a  te : 
Ab  hoste  maligno  defende  me: 
In  hora  mortis  meae  voca  me, 
Et  jube  me  venire  ad  te, 
Ut  cum  Sanctis  tuis  laudem  te 
In  saecula  saeculorum. 


TRANSLATIONS.  93 


SANCTIFY  ME,  SOUL  OP  OHKIST. 

{Fourteenth   Century.) 

Sanctify  me,  Soul  of  Christ. 

Save  me,  Body  sacrificed. 

Drench  my  soul,  Thou  Bloody  Tide : 

Wash  me,  Water  from  His  Side. 

Christ's  dear  Passion  strengthen  me. 

Jesu,  hear  and  grant  my  plea: 

In  Thy  wounds  my  spirit  hide, 

There  forever  to  abide; 

Me  from  wicked  foes  defend, 

And  when  death  my  course  shall  end, 

Bid  my  soul  Thy  court  attend ; 

'Mid  Thy  Saints,  let  me  adore, 

Praise  and  love  Thee  evermore. 


94  EUCHARISTICA. 

AYE  VIVENS  HOSTIA. 

(Auctore  Ignoto,  an.  1657.) 

I. 

Ave  vivens  Hostia, 
Veritas  et  vita: 
Per  te  sacrificia 
Cuncta  sunt  nnita, 
Per  te  Patri  gloria 
Datur  infinita, 
Per  te  stat  Ecclesia 
Jugiter  munita. 

II 

Ave  vas  clementiae, 
Scrinium  dulcoris 
In  quo  sunt  deliciae 
Coelici  saporis ; 
Veritas  substantiae 
Tota  Salvatoris, 
Sacramentum  gratiae, 
Pabulum  amoris. 

III. 
Ave  Manna  coelicum, 
Verius  legali, 
Datum  in  viaticum 
Misero  mortali; 
Medicamen  mysticum 
Morbo  spiritali, 
Rorem  dans  catholicum 
Vitae  immortali. 


TRANSLATIONS.  95 

HAIL,  THOU  LIVING-  VICTIM. 

{From  the  Latin  of  an  Unknown  Author,  A.  D.  1657.) 

I. 

Hail,  Thou  living  Victim  blest, 

Truth  and  Life  supernal, 
Olden  types  in  Thee  confessed 

Find  their  end  eternal. 
Infinite  through  Thee  the  praise 

To  the  Father  given, 
While  Thy  love  the  Church  arrays 

As  an  earthly  heaven. 

II. 

Hail,  Thou  ancient  Mercy-seat, 

Source  of  grace  and  favor ; 
Precious  Ointment-box  replete 

With  celestial  savor  : 
Thou  the  God-man  truly  art 

In  divine  completeness : 
Fed  on  Thee,  the  loving  heart 

Knows  Thy  raptured  sweetness. 

III. 

Hail,  Thou  Manna  from  the  skies, 

Yet  more  truly  given 
To  the  pilgrim  soul  that  sighs 

For  her  promised  Heaven : 
Mystic  medicine  Thou  art 

For  the  wounded  spirit ; 
Healed  by  Thee,  may  every  heart 

Endless  life  inherit. 


96  EUCHARISTICA. 


DESIDERO  MI  JESU. 

(Auctore  Ignoto.) 

Desidero,  mi  Jesu, 
Hoc  Angelorum  esu 

Ut  me  reficias : 
Fac,  Jesu  mi  benigne, 
Accedam  semper  digne 

Ad  has  divinas  epulas. 

Hie  cibus  nutrimentum, 
Hie  potus  alimentum 

Sit  meae  animae: 
Det  gratiam  dum  spiro, 
Sit  in  agone  diro 

Pignus  futurae  gloriae. 


TRANSLATIONS.  97 


JESUS,  ETERNAL  GOOD. 

Jesus,  eternal  Good, 
With  this  Angelic  food 

Refresh  my  soul : 
My  heart  make  worthier  still, 
Reform  my  errant  will, 

My  thoughts  control. 

Thy  Flesh  and  precious  Blood- 
Be  they  my  spirit's  food, 

Its  strength,  its  poise : 
In  life,  my  drink  and  meat ; 
In  death,  a  foretaste  sweet 

Of  endless  joys. 


98  EUCHARISTICA. 

0  DEUS  EGO  AMO  TE. 

(Saec.  XVII  ?) 

O  Deus  ego  amo  te, 
Nam  prior  tu  amasti  me, 
En  libertate  privo  me 
Ut  sponte  vinctus  sequar  te. 

Nil  suggerat  memoria, 
Nisi  de  tua  gloria, 
Nil  intellectus  sapiat, 
Praeterquam  ut  te  capiat. 

Protestor  nihil  velle  me 
Nisi  quod  sciam  velle  te ; 
Quae  dono  tuo  mea  sunt, 
Haec  dono  meo  tua  sunt. 

A  te  accepi,  recipe, 
Quid  iis  velis,  praecipe ; 
Guberna  sicut  scis,  et  vis, 
Nam  scio  quod  amator  sis. 

Amore  solo  dona  me, 
Ut  ego  quoque  amem  te ; 
Haec  dando  dabis  omnia, 
Nam  cetera  sunt  somnia. 


TRANSLATIONS.  99 

I  LOVE  THEE,  LOKD. 

{Seventeenth  Century  ?) 

I  love  Thee,  Lord, 
Because  Thou  first  hast  loved  me : 
In  thraldom  sweet  I  follow  Thee, 

My  King  adored. 

Let  memory 
Recall  alone  Thy  praise  each  day, 
Nor  aught  my  intellect  essay 

But  to  find  Thee. 

I  wish  no  more 
Than  that  Thy  holy  Will  be  done : 
And  so  Thy  gifts,  reserving  none, 

I  now  restore. 

In  Thy  control 
I  place  them  all,  for  weal  or  woe ; 
Do  with  them  what  Thou  wilt — I  know 

Thou  lov'st  my  soul. 

Naught  I  esteem 
Save  Love,  to  love  Thee  first  and  best : 
O  grant  me  this — for  all  the  rest 

Is  but  a  dream. 


100  EUCHARISTICA. 


0  DEUS  EGO  AMO  TE. 
(Saec.  XVII  ?) 

O  Deus  ego  amo  te, 

Nee  amo  te  ut  salves  me, 
Nee  quia  non  amantes  te 
Aeterno  punis  igne. 

Tu,  tu,  mi  Jesu,  totum  me 
Amplexus  es  in  cruce ; 
Tulisti  clavos,  lanceam, 
Multamque   ignominiam, 

Innumeros  dolores, 

Sudores  et  angores, 

Ac  mortem,  et  haec  propter  me, 

Ac  pro  me  peccatore. 

Qur  igitur  non  amem  te, 
O  Jesu  amantissime, 
Non,  ut  in  coelo  salves  me, 
Aut  ne  aeternum  damnes  me ; 

Nee  praemii  ullius  spe, 
Sed  sicut  tu  amasti  me, 
Sic  amo  et  amabo  te, 
Solum,  quia  Rex  meus  es. 


TRANSLATIONS.  10 1 


I  LOVE  THEE,  GOD. 

[Seventeenth  Century  ?) 

I  love  Thee,  God ; 
Yet  not  for  hope  of  gain, 
Nor  that  I  fear  the  pain 

Of  Thy  just  rod. 

Thou,  Jesu,  Thou 
Didst  on  the  Cross  embrace 
My  soul,  with  blood-stained  Face 

And  thorn-crowned  Brow. 

And  oh,  for  me 
Thy  sorrows — who  shall  them 
Recount,  from  Bethlehem 

To  Calvary? 

How  can  I  well 
Do  aught  but  burn  with  love — 
Not  hoping  joys  above, 

Not  fearing  hell, 

Not  for  reward : 
But  as  Thou  lovedst  me, 
I  love  and  shall  love  Thee, 

My  God,  my  Lord. 


102  EUCHARISTICA. 

CANTIQUE. 

(En  Vhonncur  du  Tres-Saint  Sacrcmcnt.) 

I. 

Jesus  veut,  par  un  miracle, 
Pres  de  nous,  la  unit,  le  jour, 
Habiter  au  tabernacle, 
Prisonnier  de  son  amour. 

Refrain. 

Loue  soit  a  tout  instant 
Jesus  au  Saint  Sacrement. 

II. 

O  divine  Eucharistie 
O  tresor  mysterieux ! 
Sous  les  voiles  de  l'hostie 
Est  cache  le  Roi  des  cieux. 

III. 

Oui,  void  le  Roi  des  anges; 
Mais  de  nous  il  veut  aussi 
Un  tribut  d'humbles  louanges, 
C'est  pour  nous  qu'il  est  ici. 

IV. 

Tous  ses  biens,  il  nous  les  donne, 
Et  voilant  sa  majeste 
A  nos  soins  il  abandonne 
Sa  divine  pauvrete. 


TRANSLATIONS.  103 

PKAISE  THE  BLESSED  SACKAMENT. 

(Hymn  of  the  Association  of  Perpetual  Adoration  and 
Work  for  Poor  Churches.) 

I. 

Wondrous  love  that  cannot  falter ! 

Jesus  in  the  Host  doth  dwell 
Day  and  night  upon  the  Altar 

Near  to  those  He  loves  so  well. 

Refrain. 

Low  in  endless  worship  bent, 
Praise  the  Blessed  Sacrament! 

II. 

Angel  hosts  are  hushed  in  wonder 
And  adore  with  folded  wings; 

For  the  lowly  Species  under, 
Hidden  lies  the  King  of  Kings. 

III. 

Tho'  the  Heavenly  choir  rejoices 
Praise  to  sing — His  loving  ear 

Seeks  the  tribute  of  our  voices: 
'Tis  for  us  He  waiteth  here! 

IV. 

All  He  hath  in  highest  Heaven 

Veiled  in  the  Host  we  see: 
And  to  us  the  care  is  given 

Of  His  wondrous  poverty  ! 


104  EUCHARISTICA. 

V. 

Chaque  jour,  don  ineffable! 
II  nous  sert  le  pain  du  ciel, 
Et  pour  toi,  monde  coupable, 
II  s'immole  sur  l'autel. 

VI. 

Tout  est  la !  Dans  ce  mystere, 
Jesus  montre  a.  ses  amis 
Bethleem  et  le  Calvaire, 
Le  Thabor,  le  Paradis. 

VII. 

Pour  Jesus,  le  Sanctuaire 
Est  souvent  une  prison 
Ou  la  lampe  solitaire 
Eclaire  son  abandon. 

VIII. 

Le  pecheur,  helas,  l'outrage; 
Le  Chretien  indifferent 
Dedaigne  de  rendre  hommage 
A  ce  Dieu  qui  l'aime  tant. 

IX. 

Nous,  du  moins,  en  sa  presence, 
Fideles  adorateurs, 
Reparons  leur  inconstance 
Leurs  mepris  et  leurs  froideurs. 


TRANSLATIONS.  105 

V. 

Bread  of  Angels ! — Who  can  measure 
All  it  means? — this  daily  food? 

And  the  daily  granted  treasure 
Of  His  sacrificial  blood? 

VI. 

All  is  here  in  blessed  vision : 

Bethlehem  revealed  lies; 
Tabor  with  its  joys  elysian; 

Calvary  and  Paradise. 

VII. 

How  He  lieth  poor  and  lowly 

In  His  prison-house  of  love, 
Where  the  gloom  is  lighted  only 

By  the  lamp  that  gleams  above! 

VIII. 

Sinners — ah  !  no  pity  moves  them  ! 

Careless  Christians  have  forgot 
How  the  gentle  Saviour  loves  them, 

Waits  the  love  they  offer  not ! 

IX. 

Bending  low  in  adoration, 

Ever  constant  let  us  be, 
Making  Jesus  Reparation 

For  the  world's  inconstancy. 


106  EUCHARISTICA. 

X. 

Jesus  est  l'ami  fidele, 
Venez  tous,  vous  qui  souffrez; 
C'est  sa  voix  qui  vous  appelle 
Venez  tous,  venez,  venez.  .  .  . 

XL 

Ranimez  votre  esperance, 
Tous  les  biens  par  vous  perdus, 
Paix  du  coeur,  joie,  innocence, 
Sont  aux  pieds  du  doux  Jesus. 


TRANSLATIONS.  107 

X. 

Ye  who  suffer,  hasten  hither ! 

Jesus  calls  you  to  His  side; 
Let  the  flower  of  love  not  wither; 

In  His  presence  e'er  abide ! 

XL 

Hither  come,  who  far  have  wandered ; 

Come  and  taste  the  Banquet  sweet : 
All  the  treasures  you  have  squandered, 

Come  and  find  at  Jesus'  feet! 


AXTIPHCWS  ANT>  PSALMS  Ftf  THE 
OFFICE  OF  COKPTJS  CHRIST! 


110  EUCHARISTICA. 


PSALMUS  I. 

Antiphona :  Inictnm  salutiferum  gustandum   dedit  Doniinus 
mortis  suae  tempore. 

Beatus  vir  qui  non  abiit  in  consilio  impiorum,  et  in 
via  peccatorum  non  stetit,  et  in  cathedra  pestilentiae 
non  sedit: 


Sed  in  lege  Domini  voluntas  ejus,  et  in  lege  ejus  medi- 
tabitur  die  ac  nocte. 


Et  erit  tamquam  lignum  quod  plantatum  est  secus  de- 
cursus  aquarum,  quod  f ructum  suum  dabit  in  tempore  suo : 


Et   folium   ejus   non   defluet:    et   omnia  quaecumque 
faciet  prosperabuntur. 


Non  sic  impii,  non  sic :  sed  tamquam  pulvis  quern  pro- 
jicit  ventus  a  facie  terrae. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       Ill 


11  BLESSED  THE  MAN  WHO  HATH  NOT  WALKED." 

Antiphon :  The  Lord  brought  forth  fruit,  in  the  season  of  His 
death,  to  be  eaten  unto  salvation, 

Blessed  the  man  who  hath  not  walked 

With  godless  men  astray, 
Nor  in  the  seat  of  scorners  sat, 

Or  trod  the  sinner's  way; 

But  willeth  in  the  law  of  God 

To  fix  his  whole  delight, 
And  makes  that  law  with  reverence 

His  study  day  and  night. 

He  shall  be  like  a  tree  that  grows 

Beside  a  running  stream, 
Whose  bending  branches  with  the  glow 

Of  mellowing  fruitage  gleam. 

Thus  shall  he  stand  in  glorious  guise ; 

His  leafage  shall  not  fall; 
And  whatsoever  things  he  doth, 

Behold,  they  prosper  all. 

Not  so  the  wicked  man,  not  so ; 

He  passeth,  nothing  worth, 
As  dust  is  blown  by  summer  winds 

Above  the  parched  earth. 


112  EUCHARISTICA. 

Ideo  non  resurgent  impii  in  judicio :  neque  peccatores 
in  concilio  justorum. 


Quoniam  novit  Dominus  viam  justorum:  et  iter  impi- 
orum  peribit. 


Gloria  Patri,  et  Filio,  et  Spiritui  Sancto: 


Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  sae- 
cula  saeculorum. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       113 

Therefore  the  wicked  shall  not  rise 

Nor  unto  judgment  trust, 
Nor  sinners  find  a  place  to  stand 

In  council  of  the  just. 

Behold,  the  Lord  hath  surely  known 

The  pathway  of  the  just ; 
But  ah,  the  way  of  sinful  men 

Shall  perish  unto  dust. 


Glory  unto  the  Father  be, 
And  to  His  only  Son, 

And  to  the  Spirit  Paraclete, 
Eternal  Three  in  One : 

As  't  was  in  the  beginning, 
Is  now,  and  still  shall  be 

While  all  the  endless  ages  run 
Throughout  eternity! 


8 


114  EUCHARISTICA. 


PSALMTJS  IV. 


Antiphona:  A  fructu  frumenti  et  vini  multiplicati  fideles  in 
pace  Ohristi  requiescunt. 

Cum  invocarem  exaudivit  me  Deus  justitiae  meae : 
in  tribulatione  dilatasti  mihi. 


Miserere  mei,  et  exaudi  orationem  meam. 


Filii  hominum  usquequo  gravi  corde?  ut  quid  dili- 
gitis  vanitatem,  et  quaeritis  mendacium? 


Et    scitote    quoniam    mirificavit    Dominus    sanctum 
suum :  Dominus  exaudiet  me  cum  clamavero  ad  eum. 


Irascimini,  et  nolite  peccare :  quae  dicitis  in  cordibus 
vestris,  in  cubilibus  vestris  compungimini. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       115 

WHENE'ER  I  CALLED  TO  THEE. 

Antiphon :  Increased  by  the  fruit  of  corn  and  wine,  the  faith- 
ful rest  in  the  peace  of  Christ. 

Whene'er  I  called  to  Thee, 

O  God  of  my  salvation, 

From  every  tribulation 
Thy  power  set  me  free. 
Still  pity,  Lord,  and  spare; 
Hear  Thou,  and  grant  my  prayer. 

O  foolish  sons  of  men, 

Whereunto  will  ye  carry 

Your  dulled  hearts  and  tarry 
In  worldliness,  to  gain 
But  empty  vanities 
And  bitter  fruit  of  lies  ? 

Know  ye  what  God  hath  done : 
The  mighty  Lord  of  Heaven 
Hath  wondrous  blessings  given 

Unto  His  holy  one : 

The  Lord  will  surely  hear 

Whene'er  I  seek  His  ear. 

Be  angry  and  sin  not: 

Tho'  ill  your  hearts  were  saying, 
In  tearful  nightly  praying 

Wash  out  the  evil  spot, 

And  on  your  pillowing  bed 

Lay  a  remorseful  head, 


116  EUCHARISTICA. 


Sacrificate  sacrificium  justitiae,  et  sperate  in  Domino. 
Multi  dicunt:  quis  ostendet  nobis  bona? 


Signatum  est  super  nos  lumen  vultus  tui,  Domine : 
dedisti  laetitiam  in  corde  meo. 


A  fructu  frumenti,  vini  et  olei  sui  multiplicati  sunt. 

In  pace  in  idipsum  dormiam,  et  requiescam; 

Quoniam  tu  Domine  singulariter  in  spe  constituisti 
me. 


Gloria  Patri,  et  Filio,  et  Spiritui  Sancto : 
Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  sae- 
cula  saeculorum. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       117 

Offer  the  sacrifice 

Of  justice  and  of  blessing, 
Your  hope  in  God  confessing; 

Nor  hearken  the  unwise 

Who  say,  in  thoughtless  mood, 

11  Who,  then,  doth  show  us  good?  " 

The  light  of  Thy  dear  face, 
O  Lord,  doth  veil  its  splendor 
To  shine  with  radiance  tender 

Upon  Thy  chosen  race. 

To  me  Thou  dost  impart 

Gladness  and  joy  of  heart. 

With  corn  and  oil  and  wine 

Their  stores  are  overflowing ; 

I,  greater  solace  knowing, 
In  perfect  peace  recline, 
For  Thou  to  me  dost  ope 
A  door  of  deathless  hope. 


To  Father,  Son,  and  Ghost, 
Be  wondrous  glory  given 
On  earth  and  in  high  heaven, 

By  all  His  loving  host, 

As  't  was  all  time  before, 

Is  now,  and  evermore. 


118  EUCHARISTICA. 

PSALMUS  XV. 

Antiphona :  Communione  calicis,  quo  Deus  ipse  sumitur,  non 
vitulorum  saDguine,  congregavit  nos  Dominus. 

Conserva  me  Domine,  quoniam  speravi  in  te. 

Dixi  Domino :  Deus  meus  es  tu,  quoniam  bonorum  me- 

orum  non  eges. 
Sanctis,  qui  sunt  in  terra  ejus,  mirificavit  omnes  volun- 

tates  meas  in  eis. 
Multiplicatae  sunt  innrmitates  eorum:  postea  accelerave- 

runt. 

Non  congregabo  conventicula  eorum  de  sanguinibus :  nee  memor 

ero  nominum  eorum  per  labia  mea. 
Dominus  pars  haereditatis  meae,  et  calicis  mei:    tu  es,  qui 

restitues  haereditatem  meam  mini. 
Funes  ceciderunt  mihi  in  praeclaris :  etenim  haereditas 

mea  praeclara  est  mihi. 
Benedicam   Dominum,  qui  tribuit  mihi  intellectum :  in- 
super  et  usque  ad  noctem  increpuerunt  me  renes  mei. 
Providebam  Dominum  in  conspectu  meo  semper :  quoniam 

a  dextris  est  mihi,  ne  commovear. 
Propter  hoc  laetatum  est  cor  meum,  et  exsultavit  lingua 

mea :  insuper  et  caro  mea  requiescet  in  spe. 
Quoniam  non  derelinques  animam  meam  in  inferno :  nee 

dabis  Sanctum  tuum  videre  corruptionem. 
Notas  mihi  fecisti  vias  vitae,  adimplebis  me  laetitia  cum 

vultu  tuo :  delectationes  in  dextera  tua  usque  in  finem. 


Gloria  Patri,  et  Filio,  et  Spiritui  Sancto : 
Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  saecula 
saeculorum. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       119 

PEESEEVE  ME,  LOED. 

Antiphon:    By  the  communion  of  the  cup,  and  not  by  the 
blood  of  bulls,  hath  the  Lord  made  us  to  be  one  body. 

Preserve  me,  Lord,  I  put  my  trust  in  Thee. 
Unto  the  Lord  I  said :  Thou  art  my  God ; 
Outside  of  Thee  no  welfare  can  be  mine, 
And  in  Thy  noble  ones  is  my  delight. 

Many  their  griefs,  who  offer  to  strange  gods : 

I  will  not  pour  their  offerings  of  blood, 

Nor  take  their  idol-names  upon  my  lips : 

God  is  the  portion  of  my  heritage 

And  of  my  cup.    Thou,  Lord,  dost  cast  my  lot : 

My  measuring-lines  are  fallen  in  pleasant  places, 

Yea,  mine  inheritance  is  fair  with  me. 

I  have  set  God  before  me  constantly, 
And  with  Him  near  me,  I  shall  not  be  moved. 
Therefore  my  heart  is  glad,  my  soul  exults, 
My  flesh  shall  dwell  secure  and  confident ; 
Because  Thou  wilt  not  leave  my  soul  in  Sheol, 
Nor  give  Thy  loving  one  to  see  corruption. 
Thou  makest  known  to  me  the  path  of  light ; 
Fulness  of  joy  is  with  Thy  countenance, 
And  pleasant  things  are  in  Thy  hand  forever. 


Glory  to  Father,  Son,  and  Holy  Ghost, 
As  't  was  of  old,  is  now,  and  e'er  shall  be. 


120  EUCHARISTICA. 


PSALMUS  XIX. 


Antiphona :  Memor   sit    Dominus    sacrificii    nostri,    et  holo- 
caustum  nostrum  pingue  fiat. 

Exaudiat  te   Dominus   in  die  tribulationis :   protegat   te 

nomen  Dei  Jacob. 
Mittat  tibi  auxilium  de  sancto:  et  de  Sion  tueatur  te. 
Memor  sit  omnis  sacrificii  tui:  et  holocaustum  tuum  pingue  fiat. 
Tribuat  tibi  secundum  cor  tuum :  et  omne  consilium  tuum 

confirmed 
Laetabimur  in  salutari  tuo :  et  in  nomine  Dei  nostri  mag- 

nificabimur. 
Impleat   Dominus  omnes  petitiones  tuas :  nunc  cognovi 

quoniam  salvum  fecit  Dominus  Christum  suum. 
Exaudiet  ilium  de  coelo  sancto  suo :  in  potentatibus  salus 

dexterae  ejus. 
Hi  in  curribus,  et  hi  in  equis:  nos  autem  in  nomine  Do- 
mini Dei  nostri  invocabimus. 
Ipsi  obligati  sunt,  et  ceciderunt :  nos  autem  surreximus, 

et  erecti  sumus. 
Domine  salvum  f ac  regem :  et  exaudi  nos  in  die,  qua  invo- 

caverimus  te. 


Gloria  Patri,  et  Filio,  et  Spiritui  Sancto : 
Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  saecula 
saeculorum. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.        121 


WHEN  SOKEOWING  THOU  OALL'ST  TO  JACOB'S  GOD. 

Antiphon :   The  Lord  remember  our  sacrifice  and  accept  our 
whole-burnt  offering. 

When  sorrowing  thou  call'st  to  Jacob's  God, 
May  He  protect  thee  from  His  high  abode ; 
And  from  the  sanctuary  may  He  send 
Support,  and  out  of  Sion  thee  defend. 
May  He  thy  sacrifices  bear  in  mind, 
And  may  thy  holocausts  acceptance  find. 
May  He  with  fruitage  all  thy  wishes  dower, 
And  strengthen  all  thy  counsels  by  His  power. 
When  thou  art  safe,  we  shall  rejoice :  with  thee 
In  our  God's  name  we  shall  exalted  be. 
To  all  thy  prayers  may  God  His  mercy  show 
(That  God  hath  His  anointed  saved,  I  know). 
The  Lord  will  hear  him  from  His  holy  heaven, 
By  Whose  strong  arm  is  sure  salvation  given. 
Some  trust  in  chariots :  in  horses,  some : 
But  to  our  lips  the  name  of  God  shall  come : 
For  they  shall  fail  and  perish  in  affright, 
While  we  from  evil  rise  and  stand  upright. 
O  Lord,  preserve  the  king  from  hurt  or  fall, 
And  hear  us  whensoe'er  on  Thee  we  call. 


To  Father,  Son,  and  Ghost,  Whom  we  adore, 
Be  praise  as  't  was,  is,  shall  be  evermore. 


122  EUCHARISTICA. 

PSALMUS  XXII. 

Antiphona :  Paratur  nobis  mensa  Domini  adversus  omnes  qui 
tribulant  nos. 

Dominus  regit  me,  et  nihil  mihi  deerit :  in  loco  pascuae 
ibi  me  collocavit. 


Super  aquam  ref  ectionis  educavit  me :  animam  meam 
convertit. 

Deduxit  me   super   semitas   justitiae,   propter   nomen 
suum. 


Nam  etsi  ambulavero  in  medio  umbrae  mortis,   non 
timebo  mala :  quoniam  tu  mecum  es. 


Virga  tua  et  baculus  tuus :  ipsa  me  consolata  sunt. 


Parasti  in  conspectu  meo  mensam  adversus  eos  qui  tribulant 
me. 


Impinguasti  in  oleo  caput  meum :  et  calix  meus  ine- 
brians,  quam  praeclarus  est ! 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       123 

THE  LOED  MY  SHEPHEED  IS. 

Antiphon :   The  table  of  the  Lord  is  prepared  for  us  in  the 
presence  of  all  our  enemies. 

The  Lord  my  shepherd  is,  and  I 

Shall  nothing  want: 
He  leadeth  me  to  pasture  green 

And  cooling  font. 

With  living  waters  hath  the  Lord 

Refreshed  my  soul, 
And  doth  within  the  paths  of  right 

My  steps  control. 

Tho'  in  a  valley  I  should  walk 

As  dark  as  death, 
I  fear  no  evil — by  my  side 

He  wandereth. 

Thy  rod,  O  Lord,  and  pastoral  staff, 

Shall  lead  and  guide, 
For  they  my  comfort  are,  my  strength 

Whate'er  betide. 

In  presence  of  my  enemies, 

Before  their  face, 
A  table  of  refreshment  Thou 

For  me  dost  place. 

My  head  Thou  dost  anoint  with  oil, 

With  flowers  entwine 
My  locks,  and  overfill  my  cup 

With  goodly  wine. 


124  EUCHARISTICA. 

Et  misericordia  tua  subsequetur  me  omnibus  diebus 

vitae  meae. 

Et  ut   inhabitem  in  domo   Domini,   in   longitudinem 

dierum. 


Gloria  Patri,  et  Filio,  et  Spiritui  Sancto: 
Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  sae- 
cula  saeculorum. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.        125 

Thy  mercy,  Lord,  will  follow  me 

In  all  my  ways, 
That  I  may  dwell  within  Thy  house 

To  length  of  days. 


To  Father,  Son,  and  Holy  Ghost, 

All  glory  be, 
As  't  was,  and  is,  and  shall  be  through 

Eternity. 


126  EUCHARISTICA. 


PSALMUS  XLI. 


Antiphona :  In  voce  exsultationis  resonent  epulantes  in  mensa 
Domini. 


Quemadmodum  desiderat  cervus  ad  fontes  aquarum:  ita 
desiderat  anima  mea  ad  te  Deus. 


Sitivit  anima  mea  ad  Deum  f ortem  vivum :  quando  ve- 
niam,  et  apparebo  ante  faciem  Dei? 


Fuerunt  mihi  lacrimae  meae  panes  die  ac  nocte :  dum  dici- 
tur  mihi  quotidie :  Ubi  est  Deus  tuus? 


Haec  recordatus  sum,  et  effudi  in  me  animam  meam :  quo- 
niam  transibo  in  locum  tabernaculi  admirabilis,  usque 
ad  domum  Dei: 


In  voce  exsultationis,  et  confessionis:  sonus  epulantis. 
Quare  tristis  es  anima  mea?  et  quare  conturbas  me? 


Spera  in   Deo,   quoniam  adhuc  confitebor   illi :   salutare 
vultus  mei,  et  Deus  mens. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       127 

"AS  A  THIRSTY  HART." 

Antiphon :  Let  them  that  feast  at  the  table  of  the  Lord  make 
heard  the  voice  of  joy  and  praise. 

As  a  thirsty  hart  pants  for  the  waters 

That  leap  from  the  sod, 
So  is  my  spirit  athirst 

Unto  Thee,  O  my  God ! 

My  soul  is  anhungered  for  God, 
The  Living  and  Strong: 

0  when  shall  I  see  Him,  girt  round 
With  His  heavenly  throng? 

Day  and  night,  night  and  day  do  I  weep ; 

Yea,  my  tears  are  my  food, 
While  daily  mine  enemies  challenge  me : 

"Where  is  thy  God?" 

All  this  I  remembered :  my  soul 

Within  me  I  poured, 
For  lo,  I  will  go  to  Thy  tent, 

To  the  House  of  my  Lord. 

1  will  go  with  the  noise  of  one  feasting, 
With  high  jubilee : 

Why  art  thou  sad,  O  my  soul? 
Why  troublest  thou  me? 

O  hope  in  the  Lord,  for  I  still 

Will  give  to  Him  laud, 
For  He  is  my  only  salvation, 

My  Lord  and  my  God. 


128  EUCHARISTICA. 

Ad  meipsum  anima  mea  conturbata  est :  propterea  memor 
ero  tui  de  terra  Jordanis,  et  Hermoniim  a  monte  mo- 
dico. 


Abyssus  abyssum  invocat,  in  voce  cataractarum  tuarum. 
Omnia  excelsa  tua,  et  fluctus  tui  super  me  transierunt. 

In  die  mandavit  Dominus  misericordiam  suam:  et  nocte 

canticum  ejus. 
Apud  me  oratio  Deo  vitae  meae,  dicam  Deo :  Susceptor 

meus  es. 


Quare  oblitus  es  mei?  et  quare  contristatus  incedo,  dum 
affligit  me  inimicus? 


Dum  confringuntur  ossa  mea,  exprobraverunt  mihi,  qui 
tribulant  me  inimici  mei. 


Dum  dicunt  mihi  per  singulos  dies:  Ubi  est  Deus  tuus? 
quare  tristis  es  anima  mea,  et  quare  conturbas  me? 


Spera  .in   Deo,   quoniam  adhuc  confitebor   illi :   salutare 
vultus  mei,  et  Deus  meus. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       129 

Because  my  soul  fainteth  within  me, 

On  Thee  I  shall  still 
Call,  from  the  Jordan,  the  Hermons, 

And  from  the  low  hill. 

At  the  voice  of  Thy  cataracts,  Lord, 

Deep  calleth  to  deep; 
Thy  breakers  and  billows  o'erwhelmingly 

Over  me  sweep. 

But  Thy  mercy  was  with  me  by  day, 

And  Thy  praise  in  the  night : 
And  my  prayer  shall  be  still  unto  God, 

My  Strength  and  my  Light. 

I  will  say  to  Him :  "  Why  hast  forgotten  me, 

Thou,  my  support? 
Why  do  I  mourn,  'neath  my  enemy's 

Evil  retort? 

With  grieving  my  bones  are  as  broken, 

My  sorrows  abound ; 
My  enemies  sorely  with  troubles 

Have  compassed  me  round. 

"  Where  is  thy  God?  "  is  their  challenge, 

Who  sneer  at  my  woe : 
Why  art  thou  sad,  O  my  soul, 

Why  troublest  me  so? 

O  hope  in  the  Lord,  for  I  still 

Will  give  to  Him  laud, 
For  He  is  my  only  salvation, 

My  Lord  and  my  God, 
9 


130  EUCHARISTICA. 

Gloria  Patri,  et  Filio,  et  Spiritui  Sancto : 
Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  saecula 
saeculorum. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       131 

To  Father,  and  Son,  and  the  Spirit, 

The  One  and  the  Three, 
Be  glory  as  't  was,  and  is  now, 

And  ever  shall  be. 


132  EUCHARISTICA. 


PSALMUS  XLIL 


Antiphona:  Introibo   ad  altare   Dei:    snmam  Christum,   qui 
renovat  juventutem  meam. 

Judica  me,  Deus,  et  discerne  causam  meam  de  gente 
non  sancta,  ab  homine  iniquo  et  doloso  erue  me. 


Quia  tu  es  Deus  fortitudo  mea:  quare  me  repulisti? 
et  quare  tristis  incedo,  dum  affligit  me  inimicus? 

Emitte  lucem  tuam  et  veritatem  tuam:   ipsa  me  de- 
duxerunt,  et  adduxerunt  in  montem  sanctum  tuum,  et 
in  tabernacula  tua. 


Et  introibo  ad  altare  Dei:  ad  Deum,  qui  laetificat  juventu- 
tem meam. 


Confitebor  tibi  in  cithara,    Deus,   Deus  meus:   quare 
tristis  es,  anima  mea?  et  quare  conturbas  me? 


Spera  in  Deo,  quoniam  adhuc  confitebor  illi:  salutare 
vultus  meus,  ct  Deus  meus. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       133 

JUDGE  ME,  0  GOD. 

Antiphon :    Christ  the  Lord  a  priest  forever  according  to  the 
order  of  Melchisedech,  hath  offered  bread  arid  wine. 

Judge  me,  O  God;  'gainst  the  wicked 

Do  Thou  plead  my  cause : 
Save  me  from  him  that  hath  guile 

Nor  keepeth  Thy  laws. 

Thou  art  my  stronghold,  O  God, 

And  Thou  art  my  staff: 
Why  hast  Thou  cast  me  away, 

While  my  enemies  laugh? 

Send  me  Thy  light  and  Thy  truth, 

Let  them  be  my  guide 
To  Thy  holy  hill,  and  the  house 

Where  Thou  dost  abide: 

That  so  I  may  come  to  Thy  altar, 

The  altar  of  God, 
And  utter  my  songs  of  rejoicing, 

Of  gladness  and  laud. 

With  song  of  the  lyre  shall  I  then 

Give  thanks  unto  Thee. 
Why  art  thou  sad,  O  my  soul, 

Why  troublest  thou  me  ? 

O  hope  in  the  Lord,  for  to  Him 

All  my  praise  will  I  bring, 
For  He  is  the  light  of  my  face, 

My  God  and  my  King. 


134  EUCHARISTICA. 

Gloria  Patri,  et  Filio,  et  Spiritui  Sancto: 
Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  sae- 
cula  saeculorum. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       135 

To  Father,  to  Son,  and  to  Spirit, 

The  One  and  the  Three, 
Be  glory,  as  't  was,  and  is  now, 

And  ever  shall  be. 


136  EUCHARISTICA. 

PSALMUS  LXXX. 

Antiphona:  Oibavit  nos  Dominus  ex  adipe  frumenti:  et  de 
petra  melle  saturavit  nos. 

Exsultate  Deo  adjutori  nostro :  jubilate  Deo  Jacob. 

Sumite  psalmum,  et  date  tympanum:  psalterium  ju- 
cundum  cum  cithara. 

Buccinate  in  Neomenia  tuba,  in  insigni  die  solemni- 
tatis  vestrae: 

Quia  praeceptum  in  Israel  est :  et  judicium  Deo 
Jacob. 

Testimonium  in  Joseph  posuit  illud,  cum  exiret  de 
terra  Aegypti:  linguam  quam  non  noverat  audivit. 

Divertit  ab  oneribus  dorsum  ejus :  manus  ejus  in 
cophino  servierunt. 

In  tribulatione  invocasti  me,  et  liberavi  te:  exaudivi 
te  in  abscondito  tempestatis :  probavi  te  apud  aquam 
contradictionis. 

Audi  populus  meus,  et  contestabor  te :  Israel  si  audi- 
eris  me,  non  erit  in  te  deus  recens,  neque  adorabis 
deum  alienum. 


Ego  enim  sum  Dominus  Deus  tuus,  qui  eduxi  te  de 
terra  Aegypti :  dilata  os  tuum,  et  implebo  illud. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.        137 

KEJOIGE,  TO  GOD  OUK  HELP  REJOICE. 

Antiphon :   The  Lord  hath  fed  us  with  the  finest  wheat,  and 
hath  satisfied  us  with  honey  out  of  the  rock. 

Rejoice!  to  God  our  Help  rejoice, 
To  Jacob's  God,  with  gladsome  voice; 
Timbrel  and  harp  and  psaltery  bring 
Hither,  and  take  a  psalm  to  sing  j 
On  the  new  moon's  solemnity 
Let  the  trump  sound  rejoicingly. 

By  old  commandment  now  ye  shall 
To  Jacob's  God  make  festival — 
By  old  commandment  God  had  taught, 
In  witness  of  the  marvels  wrought 
When  Israel  had  safely  passed 
From  Egypt's  alien  soil  at  last, 
And  found  his  slavish  toil  was  done, 
And  a  new  life  of  freedom  won: 

From  troubles  gathering  'round  thy  way 
I  saved  thee  when  thou  didst  pray ; 
I  heard  thee  in  the  tempest's  wrath, 
At  Meribah  I  tried  thy  faith. 

Therefore,  my  people,  hearken  well, 
And  lend  thine  ear,  O  Israel ! 
No  stranger  god,  forevermore, 
Shalt  thou  have  in  thee,  or  adore : 

For  lo,  I  am  the  Lord  thy  God 
Who  led  thee  forth  from  Egypt's  sod ; 
Whate'er  thou  needest,  I  will  give, 
That  crowned  with  plenty  thou  may'st  live. 


138  EUCHARISTICA. 

Et  non  audivit  populus  meus  vocem  meam :  et  Israel 
non  intendit  mihi. 

Et  dimisi  eos  secundum  desideria  cordis  eorum,  ibunt 
in  adinventionibus  suis. 

Si  populus  meus  audisset  me:  Israel  si  in  viis  meis 
ambulasset : 

Pro  nihilo  forsitan  inimicos  eorum  humiliassem:  et 
super  tribulantes  eos  misissem  manum  meam. 

Inimici  Domini  mentiti  sunt  ei :  et  erit  tempus  eorum 
in  saecula. 

Et   cibavit   eos   ex  adipe  frumenti:    et   de   petra   melle 
saturavit  eos. 


Gloria  Patri,  et  Filio,  et  Spiritui  Sancto : 
Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  sae- 
cula saeculorum. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       139 

But  oh,  my  people  heeded  not, 
And  my  commandment  soon  forgot : 
Therefore  I  let  their  wilful  feet 
Follow  each  vain-devised  conceit. 

Yet,  if  my  people  had  but  heard — 
Had  Israel  but  obeyed  my  word, 
Betwixt  my  people  and  their  foes 
Mine  arm  its  power  should  interpose. 

Thus  would  the  Lord  abase  their  pride, 
While  His  own  people  safe  should  bide. 

He  fed  them  on  the  fat  of  wheat, 
And  from  the  rock  drew  honey  sweet. 


All  honor  to  the  Trinity, 

As  't  was,  and  is,  and  e'er  shall  be! 


140  EUCHARISTICA. 

PSALMUS  LXXXIII. 

Antiphona:   Ex  altari    tuo,  Domine,   Christum   sumimus:  in 
quern  cor  et  caro  nostra  exsultant. 

Quam  dilecta  tabernacula  tua,  Domine  virtutum:  con- 
cupiscit,  et  deficit  anima  mea  in  atria  Domini. 

Cor  meum  et  caro  mea  exsultaverunt  in  Deum  vivum, 

Etenim  passer  invenit  sibi  domum :  et  turtur  nidum  sibi, 
ubi  ponat  pullos  suos. 

Altaria  tua  Domine  virtutum:  Eex  meus,  et  Deus  meus, 


Beati,  qui  habitant  in  domo  tua  Domine :  in  saecula  saecu- 

lorum  laudabunt  te. 
Beatus  vir,  cujus  est  auxilium  abs  te:  ascensiones  in  corde 

suo  disposuit,  in  valle  lacrimarum  in  loco  quern  posuit. 
Etenim  benedictionem  dabit  legislator,  ibunt  de  virtute 

in  virtutem :  videbitur  Deus  deorum  in  Sion. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       141 

HOW  LOVELY  AEE  THY  TABEENAOLES, 

Antiphon:  Prom  Thy  altar,  Lord,  we  receive  Christ,  unto 
Whom  our  heart  and  our  flesh  yearn  with  exceed- 
ing joy. 

How  lovely  are  Thy  tabernacles, 

King  of  Saints ! 
How  for  Thy  blessed  courts  my  soul 

With  longing  faints ! 
Up  to  the  Living  God  my  heart 

And  flesh  have  sprung. 
The  sparrow  finds  herself  a  home 

The  boughs  among; 
The  turtle-dove,  a  nest  wherein 

To  lay  her  young: 
Thine  altars  are  a  home  to  me, 

My  God  and  King, 
And  blest  who  dwells  within  Thy  house 

Thy  praise  to  sing ! 

Happy  the  man  whose  only  help 

From  Thee  doth  come ; 
Upward  his  pilgrim  feet  are  led 

Toward  Sion's  dome 
Athro'  the  vale  of  tears  where  man 

Hath  made  his  home. 
His  heart  the  mighty  Lawgiver 

With  grace  shall  fill; 
From  virtue  unto  virtue,  he 

Shall  go,  until 
He  see  the  God  of  gods  Himself 

On  Sion's  Hill. 


142  EUCHARISTICA. 

Domine  Deus  virtutum  exaudi  orationem  meam:  auribus 

percipe  Deus  Jacob. 
Protector  noster  aspice  Deus :  et  respice  in  f  aciem  Christi 

tui: 
Quia  melior  est  dies  una  in  atriis  tuis,  super  millia. 
Elegi  abjectus  esse  in  domo  Dei  mei :  magis  quam  habi- 

tare  in  tabernaculis  peccatorum. 


Quia  misericordiam,  et  veritatem  diligit  Deus :  gratiam 
et  gloriam  dabit  Dominus. 

Non  privabit  bonis  eos,  qui  ambulant  in  innocentia :  Do- 
mine virtutum,  beatus  homo  qui  sperat  in  te. 


Gloria  Patri,  et  Filio,  et  Spiritui  Sancto : 
Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  saecula 
saeculorum. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       143 

My  loving  prayer,  Lord  God  of  hosts, 

Propitious  hear; 
To  my  petition,  God  of  Jacob, 

Lend  Thy  ear. 
Regard  us,  O  protecting  God, 

From  heaven  above, 
And  Thy  anointed  look  upon 

With  eyes  of  love. 
One  day  within  Thy  courts,  O  Lord, 

Is  better  far 
(Though  in  that  heaven  I  should  be 

The  meanest  star) 
Than  thousand  days  of  splendid  state 

Where  sinners  are. 

His  soul  he  keeps  in  peace,  who  walks 

From  error  free: 
Happy  the  man,  O  God  of  hosts, 

That  hopes  in  Thee : 
In  truth  and  loving-kindness,  Thou 

Dost  e'er  delight, 
And  givest  peace  and  glory,  Lord 

And  God  of  might. 


To  Father,  Son,  and  Holy  Ghost, 

All  glory  be, 
As  't  was  of  old,  is  now,  and  shall 

Forever  be !    Amen. 


144  EUCHARISTICA. 

PSALMUS  CIX. 

Antiphona:  Sacerdos  in  aeternum  Christus  Dominus  secundum 
ordinem  Melchisedech,  panem  et  vinum  obtulit. 

Dixit  Dominus  Domino  mco :  sede  a  dextris  meis. 

Donee  ponam  inimicos  tuos  scabellum  pedum  tuorum. 

Virgam  virtutis  tuae  emittet  Dominus  ex  Sion :  domi- 
nare  in  medio  inimicorum  tuorum. 


Tecum  principium  in  die  virtutis  tuae  in  splendoribus 
sanctorum :  ex  utero  ante  lucif  erum  genui  te. 


Juravit  Dominus,  et  non  poenitebit  eum :  Tu  es  sacerdos 
in  aeternum  secundum  ordinem  Melchisedech. 


Dominus  a  dextris  tuis  confregit  in  die  irae  suae  reges. 

Judicabit  in  nationibus,  implebit  ruinas:  conquassabit 
capita  in  terra  multorum. 

De  torrente  in  via  bibet :  propterea  exaltabit  caput. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       145 

THE  LOED  SAID  UNTO  MT  LORD. 

Antiphon :  Christ  the  Lord,  the  Priest  forever  according  to  the 
order  of  Melchisedech,  offered  bread  and  wine. 

The  Lord  said  unto  my  Lord :  Be 

At  My  right  hand  Thy  seat, 
Until  I  make  Thy  enemies 

The  footstool  of  Thy  feet. 

The  sceptre  of  Thy  power,  the  Lord 

Shall  out  of  Sion  send : 
Rule  Thou  amidst  Thy  enemies 

Till  time  itself  shall  end. 

Amid  the  splendor  of  Thy  saints, 

Thine  is  the  sovereignty; 
Before  the  day-star,  from  the  womb, 

Have  I  begotten  Thee. 

The  Lord  kath  sworn,  nor  will  repent : 

A  Priest  forever,  Thou; 
The  order  of  Melchisedech 

Is  thine  forever  now. 

At  Thy  right  hand  the  Lord  hath  crushed 

Kings  in  the  day  of  wrath; 
Among  the  nations  He  shall  judge, 

With  death  as  aftermath. 

He  snatches  water  from  a  brook 

While  on  His  journey  sped, 
And  therefore  as  a  Conqueror 
Shall  He  lift  up  His  head. 
10 


146  EUCHARISTICA. 

Gloria  Patri,  et  Filio,  et  Spiritui  Sancto: 
Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  saecula 
saeculorum. 


ANTIPHONS   AND   PSALMS   OF    CORPUS    CHRISTI.       147 

To  Father,  Son,  and  Holy  Ghost, 

The  Blessed  Trinity, 
Be  praise,  as  't  was  of  old,  is  now, 

And  evermore  shall  be. 


148  EUCHARISTICA. 

PSALMUS  OX. 

Antiphona :  Miserator  Dominus  escam  dedit  timentibus  se  in 
memoriam  suorum  mirabilium. 

Confitebor  tibi  Domine  in  toto  corde  meo :  in  consilio 
justorum,  et  congregatione. 


Magna  opera  Domini:  exquisita  in  omnes  voluntates 
ejus. 

Confessio  et  magnificentia  opus  ejus :  et  justitia  ejus 
manet  in  saeculum  saeculi. 

Memoriam  fecit  mirabilium  suorum,  misericors  et  miserator 
Dominus:  escam  dedit  timentibus  se. 


Memor    erit    in    saeculum    testamenti    sui:    virtutem 
operum  suorum  annuntiabit  populo  suo: 


Ut  det  illis  haereditatem   Gentium:   opera  manuum 
ejus  Veritas  et  judicium. 


Fidelia  omnia  mandata  ejus:  confirmata  in  saeculum 
saeculi,  facta  in  veritate  et  aequitate. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       149 

I  WILL  GIVE  THANKS  TO  THEE,  0  LOKD. 

Antiphon:  The  compassionate  Lord  hath  given  meat  unto 
them  that  fear  Him,  for  a  remembrance  of  His 
wonderful  works. 

I  will  give  thanks  to  Thee,  O  Lord, 

With  heartfelt  jubilation, 
Standing  in  council  of  the  just 

And  in  the  congregation. 

How  wonderfully  every  work 

Of  His  its  end  procureth! 
His  work  is  praise  and  majesty, 

His  justice  aye  endureth. 

The  Lord  hath  made  memorial 

Of  all  His  wondrous  doing, 
His  will  is  e'er  compassionate; 

His  mercy,  e'er  pursuing. 

To  them  that  fear  Him  there  hath  come 

The  manna-bread  from  heaven : 
Forever  He  His  covenant 

Will  keep,  that  He  hath  given. 

Unto  His  people  all  His  works 

Declare  His  awful  power, 
For  with  the  gentiles'  heritage 

He  doth  His  people  dower. 

Judgment  and  truth — works  of  His  hand 

They  are,  that  perish  never : 
His  faithful  mandates,  framed  in  truth 

And  justice,  stand  forever. 


150  EUCHARISTICA. 

Redemptionem  misit  populo  suo :  mandavit  in  aeter- 
num  testamentum  suum. 


Sanctum  et  terribile  nomen  ejus :  initium  sapientiae 
timor  Domini. 

Intellectus  bonus  omnibus  facientibus  eum:  laudatio 
ejus  manet  in  saeculum  saeculi. 


Gloria  Patri,  et  Filio,  et  Spiritui  Sancto: 
Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  sae- 
cula  saeculorum. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       151 

Redemption  to  His  people  sent 

Is  Israel's  song  and  story : 
His  covenant  forever  lasts; 

To  His  great  Name  be  glory! 

The  wise  begin  by  fearing  God — 

Thus  wisdom's  word  assureth — 
They  understand  who  do  it  well. 

His  praise  foraye  endureth. 


Glory  to  Father,  and  to  Son, 
And  Holy  Ghost  be  given, 

As  't  was  when  time  began,  is  now, 
And  aye  shall  be  in  Heaven! 


152  EUCHARISTICA. 

PSALMUS  OXY. 

Antiphona :  Oalicem  salutaris  accipiam,  et  sacrificabo  hostiam 
laudis, 

Credidi,  propter  quod  locutus  sum :  ego  autem  humili- 
atus  sum  nimis: 

Ego  dixi  in  excessu  meo  :  Omnis  homo  mendax. 

Quid  retribuam  Domino  pro  omnibus  quae  retribuit 
mihi? 

Oalicem  salutaris  accipiam,  et  nomen  Domini  invocabo. 

Vota  mea  Domino  reddam  coram  omni  populo  ejus : 
pretiosa  in  conspectu  Domini  mors  sanctorum  ejus: 


O  Domine  quia  ego  servus  tuus:  ego  servus  tuus,  et 
nlius  ancillae  tuae. 

Dirupisti  vincula  mea:  tibi   sacrificabo  hostiam  laudis, 
et  nomen  Domini  invocabo. 

Vota  mea  Domino  reddam  in  conspectu  omnis  populi 
ejus:  in  atriis  domus  Domini,  in  medio  tui  Jerusalem. 


Gloria  Patri,  et  Filio,  et  Spiritui  Sancto  : 
Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  sae- 
cula  saeculorum. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       153 

I  DID  BELIEVE,  THEKEPOKE  I  SPOKE. 

Antiphon :  I  will  take  the  cup  of  salvation,  and  I  will  offer 
the  sacrifice  of  praise. 

I  did  believe,  therefore  I  spoke, 

In  midst  of  bitter  days : 
All  men  are  liars — thus  I  said 

In  terror  and  amaze. 

What  can  I  render  unto  God 

For  His  great  mercies  all  ? 
Salvation's  chalice  I  will  take 

And  on  His  Name  will  call. 

Before  His  people  may  I  pay 

My  vows  unto  the  Lord ! 
Their  death  is  precious  in  His  sight 

Who  served  Him  and  adored. 

Thy  servant,  I,  thy  handmaid's  son — 

By  Thee  my  freedom  came! 
I'll  make  a  sacrifice  of  praise 

And  call  upon  His  Name. 

My  vows  before  the  people  all, 

O  may  I  render  them 
Within  the  Temple-courts,  in  midst 

Of  Thee,  Jerusalem ! 


To  Father,  Son,  and  Holy  Ghost, 

The  Blessed  Trinity, 
Be  praise,  as  't  was  of  old,  is  now, 

And  evermore  shall  be! 


154  EUCHARISTICA. 

PSALMUS  OXXVII. 

Antiphona:   Sicut  novellae  olivarnm,  Ecclesiae  filii  sint  in 
circuitu  mensae  Domini. 

Beati  omnes  qui  timent  Dominum,  qui  ambulant  in 
viis  ejus. 

Labores  manuum  tuarum  quia  manducabis:  beatus  es, 
et  bene  tibi  erit. 

Uxor  tua  sicut  vitis  abundans  in  lateribus  domus  tuae. 


Filii  tui  sicnt  novellae  olivarnm  in  circnitn  mensae  tnae. 


Ecce  sic  benedicetur  homo  qui  timet  Dominum. 


Benedicat  tibi  Dominus  ex  Sion :  et  videas  bona  Jeru- 
salem omnibus  diebus  vitae  tuae. 

Et  videas  filios  filiorum  tuorum,  pacem  super  Israel. 


Gloria  Patri,  et  Filio,  et  Spiritui  Sancto: 
Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  saecula 
saeculorum. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       155 

HAPPY  THE  MAN  THAT  PEAKS  THE  LOED. 

Antiphon:   Like  young  olive-plants,  let  the  children  of  the 
Ohurch  be  gathered  about  the  table  of  the  Lord. 

Happy  the  man  that  fears  the  Lord 

And  walketh  in  His  ways : 
Thou' It  eat  the  labor  of  thy  hands, 

And  live  in  peaceful  days. 

Thy  wife  shall  be  as  fruitful  vines 

That  hang  upon  thy  wall ; 
Like  olive-plants  about  thy  board 

Shall  be  thy  children  all. 

Behold,  the  man  who  feareth  Him 

Will  God  with  plenty  bless : 
Thus  out  of  Sion  may  the  Lord 

Grant  thee  all  happiness ; 

And  all  thy  days  may'st  thou  behold 

Jerusalem  increase; 
Thy  children's  children  may'st  thou  see. 

On  Israel  be  peace ! 


To  Father,  Son,  and  Holy  Ghost, 

The  Blessed  Trinity, 
Be  praise,  as  't  was  of  old,  is  now, 

And  evermore  shall  be! 


156  EUCHARISTICA. 

PSALMUS  OXLVII. 

Antiphona :   Qui  pacem  ponit  fines  Ecclesiae,  frumenti  adipe 
satiat  nos  Dominus. 

Lauda  Jerusalem  Dominum:  lauda  Deum  tuum  Sion. 

Quoniam   confortavit  seras  portarum  tuarum:   bene- 
dixit  filiis  tuis  in  te. 

Qui  posuit  fines  tuos  pacem :  et  adipe  frumenti  satiat  te. 

Qui   emittit   eloquium   suum   terrae :    velociter   currit 
sermo  ejus. 

Qui  dat  nivem  sicut  lanam:  nebulam  sicut  cinerem 
spargit, 

Mittit  crystallum  suam  sicut  buccellas:   ante  faciem 
frigoris  ejus  quis  sustinebit? 

Emittet  verbum  suum,  et  liquefaciet  ea:  flabit  spiritus 
ejus,  et  fluent  aquae. 


Qui  annuntiat  verbum  suum  Jacob :  justitias  et  judicia 
sua  Israel. 

Non  fecit  taliter   omni  nationi:   et  judicia   sua  non 
manifestavit  eis. 


Gloria  Patri,  et  Filio,  et  Spiritui  Sancto : 
Sicut  erat  in  principio,  et  nunc,  et  semper,  et  in  sae- 
cula  saeculorum. 


ANTIPHONS    AND    PSALMS    OF    CORPUS    CHRISTI.       157 

0  PEAISE  THE  LOED,  JEEUSALEM. 

Antiphon :  The  Lord,  who  maketh  peace  in  the  borders  of  the 
Church,  filleth  us  with  the  finest  of  wheat. 

O  praise  the  Lord,  Jerusalem, 

O  Sion,  to  thy  God  give  praise, 

For  He  hath  strengthened  all  thy  gates, 

And  blessed  thy  children  in  their  ways. 

He  fills  thee  with  the  fat  of  wheat, 
And  to  thy  borders  giveth  peace : 
How  swiftly  runs  upon  the  earth 
The  final  word  of  His  decrees ! 

The  hoar-frost  scatters  He  like  mist, 
Like  wool  His  snows  the  earth  enfold, 
Like  morsels  casteth  He  His  ice, 
And  who  can  stand  before  His  cold? 

Again  He  sendeth  forth  His  word — 
See  how  it  melteth  ice  and  snow ! 
He  wakes  again  the  southern  wind, 
Behold,  again  the  waters  flow! 

To  Jacob  He  declares  His  word, 
Judgments  and  laws  to  Israel : 
No  other  nation  knows  Him  thus, 
Nor  in  their  minds  His  judgments  dwell. 


All  glory  to  the  Father  be, 
And  Son  of  equal  majesty, 
And  Holy  Spirit,  as  before 
All  time,  and  now,  and  evermore ! 


HYMKS  IN  HOXOE  OF  THE 
SACKED  HEAET 


160  EUCHARISTICA. 

AD  MATUTINUM, 

En  ut  superba  criminum 
Et  saeva  nostrorum  cohors 
Cor  sauciavit  innocens 
Merentis  haud  tale  Dei! 

Vibrantis  hastam  militis 
Peccata  nostra  dirigunt, 
Ferrumque  dirae  cuspidis 
Mortale  crimen  acuit. 

Ex  Corde  scisso  Ecclesia 
Christo  jugata  nascitur: 
Hoc  ostium  arcae  in  latere  est 
Genti  ad  salutem  positum. 

Ex  hoc  perennis  gratia, 
Ceu  septiformis  fluvius, 
S tolas  ut  illic  sordidas 
Lavemus  Agni  in  sanguine. 

Turpe  est  redire  ad  crimina, 
Quae  Cor  beatum  lacerent : 
Sed  aemulemur  cordibus 
Flammas  amoris  indices. 

Hoc  Christe  nobis,  hoc  Pater, 
Hoc  Sancte  dona  Spiritus, 
Quibus  potestas,  gloria, 
Regnumque  in  omne  est  saeculum. 


HYMNS    IN    HONOR   OF    THE    SACRED    HEART.  161 


MATINS. 

With  what  a  cruel  dart 
The  haughty  hosts  of  sin 
Have  torn  the  Saviour's  Heart, 
That  love  alone  should  win ! 

The  soldier  poised  the  spear — 
'T  was  sin  that  shaped  the  aim 
Its  steel  grew  keen  and  clear 
On  whetstone  of  our  shame. 

From  Jesus'  riven  side 
The  Church  is  born;  again 
Salvation's  Ark  swings  wide 
Its  portals  unto  men. 

And  mercy,  from  within, 
Poureth  a  sevenfold  flood, 
To  wash  our  robes  of  sin 
In  God's  atoning  Blood. 

O  shame !  if  we  return 
To  sins  that  wound  Him  so : 
Rather  our  hearts  should  learn 
Such  love  as  His  can  show. 

To  Father  and  to  Son 
And  Holy  Spirit  be 
Glory  and  honor  done 
Through  all  eternity. 

11 


162  EUCHARISTICA. 

AD  LAUDES. 

Cor,  area  legem  continens 
Non  servitutis  veteris, 
Sed  gratiae,  sed  veniae, 
Sed  et  misericordiae : 

Cor,  sanctuarium  novi 
Intemeratum  foederis, 
Templum  vetusto  sanctius, 
Velumque  scisso  utilius : 

Te  vulneratum  charitas 
Ictu  patenti  vomit, 
Amoris  invisibilis 
Ut  veneremur  vulnera. 

Hoc  sub  amoris  symbolo 
Passus  cruenta  et  mystica, 
Utrumque  sacrificium 
Christus  Sacerdos  obtulit. 

Quis  non  amantem  redamet? 
Quis  non  redemptus  diligat, 
Et  Corde  in  isto  seligat 
Aeterna  tabernacula? 

Decus  Parenti  et  Filio, 
Sanctoque  sit  Spiritui, 
Quibus  potestas,  gloria, 
Regnumque  in  omne  est  saeculum. 


HYMNS    IN    HONOR   OF    THE    SACRED    HEART.  163 

LAUDS. 

O  Heart,  Thine  Ark  doth  hold 
No  law  of  bondage  old, 
But  the  New  Law's  release 
Of  mercy,  grace  and  peace. 

O  Heart,  Thou  holier  tent 
Of  a  New  Testament — 
Far  holier  than  the  fane 
Whose  veil  was  rent  in  twain. 

O  Heart,  what  wounded  Thee 
But  Thine  own  Charity? 
That  mortal  eyes  might  prove 
The  depths  of  hidden  love. 

We  gaze  upon  the  Sign 
Of  suffering  Divine, 
And  see,  as  in  a  glass, 
Calvary  and  the  Mass. 

Ah  who,  such  love  that  views, 
Could  answering  love  refuse? 
Or  seek,  save  in  Thy  breast, 
His  everlasting  rest? 

To  Father  and  to  Son 
And  Spirit,  Three  in  One, 
The  power  and  kingdom  be 
Through  all  eternity. 


164  EUCHARISTICA. 


AD  LAUDES. 


Cor,  area  legem  continens 
Non  servitutis  veteris, 
Sed  gratiae,  sed  veniae, 
Sed  et  misericordiae : 

Cor,  sanctuarium  novi 
Intemeratum  foederis, 
Templum  vetusto  sanctius, 
Velumque  scisso  utilius : 

Te  vulneratum  charitas 
Ictu  patenti  voluit, 
Amoris  invisibilis 
Ut  veneremur  vulnera. 

Hoc  sub  amoris  symbolo 
Passus  cruenta  et  mystica, 
Utrumque  sacrificium 
Christus  Sacerdos  obtulit. 

Quis  non  amantem  redamet  ? 
Quis  non  redemptus  diligat, 
Et  Corde  in  isto  seligat 
Aetcrna  tabernacula? 

Decus  Parenti  et  Filio, 
Sanctoque  sit  Spiritui, 
Quibus  potestas,  gloria, 
Regnumque  in  omne  est  saeculum. 


HYMNS    IN    HONOR    OF    THE    SACRED    HEART. 

LAUDS. 

[Another  Translation.) 

O  Heart,  the  Ark  of  Covenant, 
That  nevermore  a  law  shall  hold 
Of  fear  and  bondage,  as  of  old, 
But  laws  that  peace  and  pardon  grant : 

O  veil  and  temple,  holy  grail, 
Of  the  New  Testament  of  love — 
O  Veil,  O  Temple,  far  above 
The  Temple  old,  the  riven  Veil ! 

O  tender  Heart,  all-wounded  thus 

That  mortal  eyes  might  find  in  Thee 

A  mirror  of  that  charity 

Unseen,  but  wounded  still  for  us ! 

LID 

O  Symbol,  speaking  to  our  eyes 

The  altared  Love  where  He,  our  Priest, 

Hath  spread  for  us  a  twofold  feast — 

Bloody  and  bloodless  Sacrifice! 

Who  would  not  love  that  loving  Breast  ? 
What  ransomed  soul  can  utter  Nay, 
Nor  choose  to  make  that  Heart  for  aye 
The  tabernacle  of  his  rest? 

O  grant  it,  Saviour,  in  this  hour ; 
Father,  and  Spirit,  Whom  we  praise : 
To  Thee  the  kingdom  and  the  power 
And  glory,  unto  endless  days ! 


165 


166  EUCHARISTICA. 

AD  VESPERAS. 

Auctor  beate  saeculi, 
Christe,  Redemptor  omnium, 
Lumen  Patris  de  lumine, 
Deusque  verus  de  Deo, 

Amor  coegit  te  tuus 
Mortale  corpus  sumere, 
Ut  novus  Adam  redderes 
Quod  vetus  ille  abstulerat : 

Ille  amor,  almus  artifex 
Terrae  marisque  et  siderum, 
Errata  patrum  miserans, 
Et  nostra  rumpens  vincula. 

Non  Corde  discedat  tuo 
Vis  ilia  amoris  inclyti : 
Hoc  fonte  gentes  hauriant 
Remissionis  gratiam. 

Percussum  ad  hoc  est  lancea, 
Passumque  ad  hoc  est  vulnera, 
Ut  nos  lavaret  sordibus 
Unda  fluente  et  sanguine. 

Decus  Parenti  et  Filio, 
Sanctoque  sit  Spiritui, 
Quibus  potestas,  gloria, 
Regnumque  in  omne  est  saeculum. 


HYMNS    IN    HONOR    OF    THE    SACRED    HEART.  16' 

VESPEES. 

Blest  Author  of  the  world, 
Redeemer  of  our  race, 
Thou  very  God  of  God, 
Light  of  the  Father's  face: 

'T  was  love  that  bade  Thee  take 
Our  frame  of  mortal  clay, 
New  Adam !  and  bring  back 
What  the  Old  bore  away. 

Thy  love  that  builded  fair 
The  earth,  the  sea,  the  stars ; 
That  pitied  olden  faults, 
And  brake  our  prison-bars : 

O  may  Thy  Heart  retain 
Foraye  such  wondrous  love ! 
Let  all  approach  the  Fount, 
And  Thy  sweet  mercy  prove. 

For  this  alone  the  lance 
Set  free  Its  saving  flood, 
To  wash  our  sins  away 
In  water  and  in  blood. 

To  Father  and  to  Son 
And  Holy  Spirit  be 
The  kingdom  and  the  power 
Through  all  eternity. 


168  EUCHARISTICA. 


AD  MATUTINUM. 


Quicumque  certum  quaeritis 
Rebus  levamen  asperis : 
Seu  culpa  mordet  anxia, 
Seu  poena  vos  premit  comes : 

Jesu,  qui,  ut  agnus  innocens, 
Sese  immolandum  tradidit, 
Ad  Cor  reclusum  vulnere, 
Ad  mite  Cor  accedite. 

Auditis  ut  suavissimis 
Invitet  omnes  vocibus : 
Venite,  quos  gravat  labor, 
Premitque  pondus  criminum. 

Quid  corde  Jesu  mitius? 
Jesum  cruci  qui  affixerant 
Excusat,  et  Patrem  rogat, 
Ne  perdat  ultor  impios. 

O  Cor,  voluptas  Coelitum, 
Cor,  fida  spes  mortalium, 
En  hisce  tracti  vocibus, 
Ad  te  venimus  supplices. 

Tu  nostra  terge  vulnera 
Ex  te  fluente  sanguine: 
Tu  da  novum  cor  omnibus, 
Qui  te  gementes  invocant. 


HYMNS    IN    HONOR    OF    THE    SACRED    HEART.  169 

MATINS. 

Whoso  would  seek  to  win 

A  sweet  content, 
Far  from  the  cares  of  sin 

And  punishment — 

For  you  the  Saviour  bore 

All  pain  and  smart: 
Enter,  then,  at  the  door 

Of  His  pierced  Heart. 

O  list  the  loving  call 

Of  Christ  the  King : 
11  Come,  ye  that  labor ;  all 

Your  sorrows  bring !  " 

Ah  me !  what  pity  stirs 

That  Heart  so  meek, 
Which  for  His  murderers 

Would  pardon  seek! 

O  Heart  that  dost  rejoice 

Angels  and  men, 
We  list  Thy  loving  voice — 

Accept  us,  then. 

Our  sins,  in  Thy  dear  Blood, 

Wash  Thou  away : 
Grant  us  a  heart  renewed, 

We  humbly  pray. 


170  EUCHARISTICA. 


AD  LAUDES. 


Summi  Parentis  Filio, 
Patri  futuri  saeculi, 
Pacis  beatae  principi, 
Promamus  ore  canticum. 

Qui  vulneratus  pectore 
Amoris  ictum  pertulit, 
Amoris  urens  ignibus 
Ipsum  qui  amantem  diligunt. 

Jesu,  doloris  victima, 
Quis  te  innocentem  compulit 
Dura  ut  apertum  lancea 
Latus  pateret  vulneri? 

O  fons  amoris  inclyte, 
O  vena  aquarum  limpida, 
O  flamma  adurens  crimina, 
O  Cordis  ardens  charitas! 

In  Corde,  Jesu,  jugiter 
Reconde  nos,  ut  uberi 
Dono  fruamur  gratiae, 
Coelique  tandem  praemiis. 

Semper  Parenti  et  Filio 
Sit  laus,  honor,  sit  gloria, 
Sancto  simul  Paraclito, 
In  saeculorum  saecula. 


HYMNS    IN    HONOR   OF    THE    SACRED    HEART.  171 

LAUDS. 

O  sole-begotten  Son, 
Father  of  world  to  be, 
O  Prince  of  peace,  to  Thee 
Our  praise  be  done. 

Thou  Who,  within  Thy  breast, 
The  wound  of  love  didst  bear, 
Mak'st  them  the  pain  to  share 
Who  love  Thee  best. 

O  Victim  of  our  sin, 
Who  bade  the  lance  make  wide 
The  portals  that  would  hide 
The  wound  within? 

O  wondrous  Fount  of  love, 
O  panting  hart's  desire, 
O  sin-consuming  Fire 
Sent  from  above! 

Within  Thy  Heart,  dear  Lord, 
Our  trembling  spirits  place: 
Grant  us  abundant  grace, 
And  Heaven's  reward. 

To  Jesus,  Mary's  Son, 
Father,  and  Paraclete, 
Let  endless  honor  meet 
And  praise  be  done! 


172  EUCHARISTICA. 


AD  OOE  JESU. 

Cor  meum  tibi  dedo 

Jesu  dulcissime ! 
En  cor  pro  corde  cedo, 

Jesu  suavissime ! 
Tu  corda  sola  expetis, 
Tu  sola  corda  diligis : 
Ah,  amem  te  ut  amas  me, 

Jesu  suavissime! 

Quid  reddam  caritati, 
Quod  Deus  natus  es? 

Quid  dabo  pietati, 

Quod  homo  f actus  es? 

Cor,  inquis,  praebe,  fili  mi 

En  cedo  cor,  O  Jesu  mi ! 

Ah,  amem  te  ut  amas  me, 
Jesu  suavissime ! 

Cor  tuum  est  apertum 

Ut  intrem  libere, 
Ut  cordi  cor  insertum 

Condatur  intime. 
Ah,  Jesu  mi,  amoris  vi 
Dedisti  te  ut  darem  me. 
Ah,  amem  te  ut  amas  me, 

Jesu  suavissime ! 


HYMNS    IN    HONOR    OF    THE    SACRED    HEART.  173 


TO  THE  HEART  OP  JESUS. 

O  dearest  Love  divine, 
My  heart  to  Thee  I  give, 

Exchanging  it  for  Thine, 
That  Thou  in  me  may'st  live. 

Most  loving  and  most  meek, 

Hearts  only  dost  Thou  seek : 

0  may  my  heart  but  prove 

A  love  like  Thine,  sweet  Love ! 

Who  can  requite  the  love 

Shown  in  the  wondrous  plan, 

Whereby  the  God  above 
For  me  became  a  Man? 

Thou  say'st:  "  Give  Me  thy  heart!  " 

With  it  I  freely  part 

Hoping  that  it  may  prove 

A  love  like  Thine,  sweet  Love ! 

Thy  Heart  is  opened  wide 
That,  freely  entering  in, 

1  may  Thy  guest  abide, 

And  newer  life  begin. 
This  doest  Thou,  to  gain 
My  love,  and  e'er  retain: 
O  may  my  answer  prove 
A  love  like  Thine,  sweet  Love! 


174  EUCHARISTICA. 

Hie  cordis  firmamentum, 

Hie  tuta  quies  est, 
Amoris  fulcimentum, 

Hie  certa  salus  est; 
In  petrae  hoc  foramine, 
In  cordis  hac  macerie, 
Hie  muniar,  hie  uniar, 
Jesu  carissime! 


HYMNS    IN    HONOR   OF    THE    SACRED    HEART.  175 

Here  in  Thy  Heart  I  find 

A  haven  of  sweet  rest, 
An  ever-quiet  mind, 

A  mansion  of  the  Blest : 
Rock  that  wast  cleft  for  me, 
Behold,  I  fly  to  Thee, 
Like  a  world-weary  dove 
Home  to  its  mated  Love ! 


76  EUCHARISTICA. 


AD  JESUM. 

Dignare  me,  O  Jesu,  rogo  te, 
In  cordis  vulnere  abscondere ; 

Permitte  me  hie  vivere, 
In  tuo  latere  quiescere. 

Si  praeparet  daemon  insidias, 
Et  mundus  offerat  divitias, 
In  tuo  corde  tutus  sum, 
In  tuo  latere  securus  sum. 

Fallacior  si  caro  lubricis 
Mentem  exagitet  blanditiis, 
Nil  metuo,  hie  tutus  sum, 
Est  meum  latus  hoc  refugium. 

Si  oculos  claudat  fatalis  sors, 
Et  vitam  terminet  feralis  mors, 

O  Jesu  ne  dimitte  me, 
Da,  tuo  moriar  in  latere. 


HYMNS    IN    HONOR   OF    THE    SACRED    HEART.  177 


TO  JESUS. 

My  dearest  Saviour,  I  would  fain 
Within  Thy  Sacred  Heart  remain: 

O  let  me  safe  abide 
Forever  in  Thy  wounded  Side. 

In  vain  the  demon  lays  his  snares, 
In  vain  the  bribe  of  worldly  wares : 

He  can  not  tempt  a  pride 
Forgotten  in  Thy  wounded  Side. 

And  tho'  the  flesh  wage  war,  my  soul 
In  guilty  pleasures  to  control, 

For  me  is  opened  wide 
The  portal  of  Thy  wounded  Side. 

When  fading  sight  and  fluttering  breath 
Proclaim  the  near  approach  of  death, 

O  Saviour,  let  me  hide 
And  die  within  Thy  wounded  Side. 
12 


178  EUCHARISTICA. 

IVLIO    STERBINIO   PAMILIABI. 

{Leo  XIII  an.  MDCCCXCVII.) 

Iuli,  munus  habe  Cor  Iesu:  manat  abunde 
Inde,  viden,  iugis  vena  salubris  aquae. 


Hunc  alacer  propera  ad  fontem,  hoc  te  merge  lavacro 
Continuo  labes  eluit  unda  tuas. 


Emergis  nive  candidior ;  defigere  coelo 
Lumina  iamque  acie  vividiore  vales. 


Magna  aude:  discas  mortalia  spernere,  discas 
Calcare  intrepido  cuncta  caduca  pede. 


Sit  pudor  indigno  flagrare  cupidine ;  saecli 
Sitque  capi  illecebris  deliciisque  pudor. 


Unum  Cor  Iesu  o  sapias,  Iuli !  unaque  Iesus 
Sit  tibi  non  mendax  gloria  et  unus  amor : 


Invictum  robur  dubia  in  certamina  vitae, 
Fulgida  lux  signans  tutum  iter  ad  patriam ! 


HYMNS    IN   HONOR   OF    THE    SACRED   HEART.  179 

POPE  LEO  TO  JULIUS  STEKBINI. 
(1897.) 

Julius,  as  gift  to  thee,  I  send 

The  Saviour's  Heart,  whence  flow 

Life-giving  streams  that  have  no  end, 
To  heal  our  every  woe. 

O  haste  thee  to  that  fountain  clear, 

Accept  that  healing  bath: 
In  whiter  raiment  thou' It  appear 

Than  e'en  the  snowflake  hath. 

Thou  comest  forth :  lo,  cleansed  of  sin, 

Now  canst  thou  fix  thine  eyes 
With  steadier  gaze  than  erst  had  been, 

Upon  the  expectant  skies. 

O  greatly  dare !  securely  learn 

How  fearlessly  thy  feet 
Should  earth's  decaying  splendor  spurn 

To  gain  the  heavenly  seat. 

Shame  lurks  in  every  earthly  lust; 

Fear  then  each  foul  desire: 
Tread  wanton  pleasure  in  the  dust, 

And  quench  the  smouldering  fire. 

Christ's  Heart  alone  thy  wisdom  be, 

Thy  strength,  thy  glory  blest ; 
Thy  love,  that  ceaseless  as  the  sea 

Beats  in  thy  flaming  breast : 
A  tower  of  strength  that  shall  thy  foes 

And  all  their  darts  withstand ; 
A  light  that  safe  the  pathway  shows 

Unto  the  Fatherland. 


180  EUCHARISTICA. 


IVLII  STEEBINI  PILIIS. 

(An.  MDCCCXCVII.) 

Imperat  ipse  Deus  IESUM  redamemus  amantem: 
Eia  agite,  o  pueri,  ad  Iesum  properate  volentes : 
Hue  mens,  hue  animus :  mortalia  quaeque  perosi 
Hoc  unum  eniti  primis  assuescite  ab  annis, 
Ardeat  ut  vestris  divinus  cordibus  ignis. 
Exemplo  en  vobis  mater  praelucet,  lulus 
En  genitor ;  calcare  iuvat  vestigia  sancta. 
Nil  sit  dulce  magis  quam  CORDE  quiescere  IESV 
Divinoque  sinu  cupide  magis  usque  recondi ! 
Hie  f  ons  ad  vitam  saliens :  hinc  larga  bonorum 
Copia,  rebusque  in  trepidis  caeleste  levamen ; 
Hostibus  in  pugna  domitis  partoque  triumpho, 
Hie  tranquilla  quies,  praesens  tutissima  in  aevum, 
Aeternae  vobis  felix  praenuncia  pacis. 


HYMNS    IN    HONOR   OF    THE    SACRED    HEART.  181 


A  SONNET  ON  THE  SAOEED  HEAET. 

(Pope  Leo  XIII.) 

God  bids  us  love  His  ever-loving  Son: 

Hasten,  O  children,  to  the  Saviour's  side; 

There  only  may  your  hearts  and  minds  abide ; 
Through  all  the  years  to  come,  be  this  your  one 
Perpetual  work,  in  tenderest  years  begun — 

To  nourish  love  for  Jesus  Crucified. 

Father  and  mother  shall  your  footsteps  guide, 
And  teach  how  sweetly  God's  sweet  will  is  done. 
Ah,  what  more  blessed  refuge  in  the  strife 

May  wearied  spirits  find,  than  Jesus'  Heart? 
That  Fountain  springing  up  to  endless  life, 

And  scattering  dewy  balsam  on  each  smart ; 
That  Pledge  of  peace,  where  stormy  war  is  rife, 

Making  the  very  earth  heaven's  counterpart ! 


HYMNS  IN  HONOR  OF  THE 
HOLY  NAME 


184  EUCHARISTICA. 


JESU  DULOIS  MEMOEIA. 

{In  Ves peris.) 

Jesu  dulcis  memoria, 
Dans  vera  cordis  gaudia: 
Sed  super  mel,  et  omnia, 
Ejus  dulcis  praesentia. 

Nil  canitur  suavius, 
Nil  auditur  jucundius, 
Nil  cogitatur  dulcius, 
Quam  Jesus  Dei  Filius. 

Jesu,  spes  poenitentibus, 
Quam  pius  es  petentibus, 
Quam  bonus  te  quaerentibus, 
Sed  quid  invenientibus ! 

Nee  lingua  valet  dicere, 
Nee  littera  exprimere; 
Expertus  potest  credere 
Quid  sit  Jesum  diligere. 

Sis,  Jesu,  nostrum  gaudium, 
Qui  es  f  uturus  praemium ; 
Sit  nostra  in  te  gloria, 
Per  cuncta  semper  saecula. 


HYMNS    IN    HONOR   OF    THE    HOLY    NAME.  185 


THE  MEMOEY  OE  JESUS  SWEET. 

{Vespers.) 

The  memory  of  Jesus  sweet 
Doth  make  the  heart  with  rapture  beat ; 
But  honey,  yea,  nor  aught  can  mete 
The  joy  His  Presence  doth  complete ! 

No  softer  singing  e'er  was  done, 
Or  sound  of  gladder  music  none ; 
No  sweeter  thought  e'er  dwelt  upon, 
Than  Jesus,  Saviour,  God  the  Son. 

Jesus,  hope  of  the  contrite  mind, 
To  them  that  ask,  how  sweet  inclined ! 
To  them  that  seek  Thee,  ever  kind : 
But  what  art  Thou  to  them  that  find ! 

No  tongue  availeth  to  confess, 

No  word  nor  thought  can  e'er  express — 

He  only  knows  that  doth  possess 

In  love,  the  Saviour's  sweet  caress. 

O  Jesus,  be  our  hope,  we  pray, 
Who  our  reward  shalt  be  for  aye ; 
Our  glory  be  with  Thee  to  stay 
Through  endless  ages  of  the  Day! 


186  EUCHARISTICA. 


JESU  KEX  ADMIRABILIS. 

(Ad  Matutinum.) 

Jesu,  Rex  admirabilis, 
Et  triumphator  nobilis, 
Dulcedo  ineffabilis, 
Totus  desiderabilis : 

Quando  cor  nostrum  visitas, 
Tunc  lucet  ei  Veritas, 
Mundi  vilescit  vanitas, 
Et  intus  fervet  caritas. 

Jesu,  dulcedo  cordium, 
Fons  vivus,  lumen  mentium, 
Excedens  omne  gaudium, 
Et  omne  desiderium. 

Jesum  omnes  agnoscite, 
Amorem  ejus  poscite; 
Jesum  ardenter  quaerite, 
Quaerendo  inardescite. 

Te  nostra,  Jesu,  vox  sonet, 
Nostri  te  mores  exprimant, 
Te  corda  nostra  diligant, 
Et  nunc  et  in  perpetuum. 


HYMNS    IN    HONOR   OF    THE    HOLY    NAME.  187 


JESUS  THE  ADMIEABLE  KING. 

(Matins.) 

Jesu!  the  Admirable  King, 
The  mighty  Conqueror  triumphing : 
O  Sweetness  tongue  can  never  sing — 
Beyond  the  heart's  imagining! 

If  Thou  but  come  in  gentle  ruth, 
How  shines  on  us  the  light  of  Truth ! 
How  viler  grows  the  world  uncouth, 
How  fervent  love  renews  its  youth ! 

Jesu !  the  sweetness  of  the  heart, 
The  living  fount,  the  pilgrim's  chart, 
Beyond  all  joys  of  earth  Thou  art, 
And  all  desires  they  can  impart! 

Seek  ye  but  Jesus !     Look  above, 
And  ask  alone  His  deepest  love: 
With  ardor  Jesus  seek,  whereof 
The  search  alone  can  joyance  prove. 

Thee,  Jesus,  let  our  voices  name : 
Our  lives,  our  works,  Thy  love  proclaim 
Now  and  forever  may  the  same 
Sweet  love  of  Thee  our  hearts  inflame. 


188  EUCHARISTICA. 


JESU  DECUS  ANGELICUM. 

(Ad  Laudes.) 

Jesu,  decus  angelicum, 
In  aure  dulce  canticum, 
In  ore  mel  mirificum, 
In  corde  nectar  caelicum. 

Qui  te  gustant,  esuriunt; 
Qui  bibunt,  adhuc  sitiunt ; 
Desiderare  nesciunt, 
Nisi  Jesum,  quern  diligunt. 

O  Jesu  mi  dulcissime, 
Spes  suspirantis  animae ! 
Te  quaerunt  piae  lacrimae, 
Te  clamor  mentis  intimae. 

Mane  nobiscum,  Domine, 
Et  nos  illustra  lumine ; 
Pulsa  mentis  caligine, 
Mundum  reple  dulcedine. 


HYMNS    IN    HONOR   OF    THE    HOLY    NAME.  189 


JESU!  IN  THEE  AEE  ANGELS  OEOWNED. 

{Lauds.) 

Jesu!  in  Thee  are  angels  crowned: 
No  ear  hath  heard  a  softer  sound, 
Nor  tongue  more  wondrous  honey  found, 
Nor  heart  a  nectar  so  renowned. 

Who  taste  of  Thee  shall  hunger  still ; 
Who  drink,  shall  thirst  for  that  pure  rill : 
They  know  no  other  wish  nor  will 
Than  Thee,  their  longing  hearts  to  fill. 

Jesu!  my  love,  my  hope,  my  prize, 
To  Thee  my  soul  breathes  out  in  sighs ; 
Thee  seek  the  tear-drops  in  mine  eyes; 
To  Thee  my  inmost  spirit  cries. 

Remain  with  us,  O  God  of  might ! 
Our  hearts  illumine  and  make  bright; 
Drive  from  our  souls  the  gloom  of  night, 
And  fill  the  world  with  sweet  delight ! 


COMMENT 


COMMENT.  193 


THE  THEME  ANGELIC. 

Laudis  thema  specialis, 
Panis  vivus  et  vitalis 
Hodie  proponitur. 

THE  number  of  Latin  hymns1  and  the  variety,  and  es- 
pecially the  sublimity  of  their  themes,  must  be  a  mat- 
ter of  wonder  to  any  one  who  will  not  see  in  the  Catholic 
Church  the  Spouse  of  Christ  singing  a  perpetual  canticle 


1  The  Thesaurus  Hymnologicus  of  Daniel,  the  Lateinische 
Hymnen  des  Mittelalters  of  Mone,  and  the  many  less  ambitious 
collections  which  followed  the  pathways  traced  out  by  Daniel 
and  Mone,  instead  of  representing  the  complete  hymnal  treasures 
of  the  Middle  Ages,  served  rather  to  point  out  the  necessity  of 
more  earnest  efforts,  or  at  least  of  a  much  greater  expenditure 
of  time,  in  the  laborious  work  of  searching  out  and  editing  the 
medieval  hymns.  Twenty  years  ago  the  editors  of  the  Thesauris 
Hymnologicis  hactenus  editis  Supplementum  Amplissimum  wrote 
as  follows  of  the  ungleaned  grain  of  that  wide  harvesting :  "  Nous 
entreprenons  aujourd'hui  la  publication  integral  e  de  toutes  les 
pieces  liturgiques  du  Moyen  Age.  Nous  l'entreprenons  en  nous 
rendant  compte  des  dimcultes  qu'elle  presente,  et  qui  sont  im- 
menses.  Ceux-la  seuls  peuvent  en  douter  qui  n'ont  etudie  que  su- 
perficiellement  la  question,  et  qui  s'imaginent  qu'apres  le  The- 
saurus Hymnologicus  de  Daniel  et  les  Lateinische  Hymnen  de 
Mone,  il  ne  reste  plus  qu'a  glaner.  Nous  avons  dans  nos  cartons 
plusiers  milliers  de  Proses,  d'Hymnes,  de  pieces  liturgiques  in- 
edites,  collationees  sur  les  manuscrits  et  les  incunables  de  toutes 
les  bibliotheques  de  l'Europe.  Et  malgre  cela  nous  ne  nous  dis- 
simulons  pas  que  nos  collections  sont  bien  incompletes."  Since 
1886  the  editors  of  the  Analecta  Hy tunica  have  produced  more 
than  fifty  volumes  of  medieval  hymns,  and  are  still  engaged  in 
editing  and  commenting  on  them, 


194  EUCHARISTICA. 

to  the  Lamb,  and  who  will  not  admit  that  her  life  is  the 
very  commonplace  of  miracle.  And  yet,  hers  indeed  is 
the  heirloom  of  the  mirabilia  opera  Domini ;  for  she  pos- 
sesses the  indwelling  of  the  Holy  Ghost  and,  in  the  spirit 
of  a  perpetual  Pentecost,  can  still  speak,  in  divers  tongues, 
the  wonderful  works  of  the  Lord.  She  is  the  heir,  not 
alone  of  the  centuries,  but  of  the  eternal  counsels  of 
God ;  and  there  is  not  an  upward  yearning  of  the  human 
heart,  there  is  not  an  outpouring  of  the  Divine  goodness 
to  satisy  that  yearning,  which  she  may  not  justly  con- 
sider her  own.  With  Timotheus  of  old,  she  can  raise 
a  mortal  to  the  skies;  and  with  Cecilia,  she  can  draw 
an  angel  down.  Since,  then,  her  conversation  is  in 
Heaven,  and  her  songs  are  all  sublime,  which  one  of 
these  shall  merit  the  special  title  of  angelic?  Let  us 
answer : 

Special  theme  of  all  our  singing — 
Living  Bread,  and  Bread  life-bringing ! 

The  Bread  of  Angels  is  surely  an  angelic  theme.  But 
our  title  is  something  more  than  a  play  on  words:  it 
hints  at  the  secret  of  that  surpassing  sweetness  which, 
from  their  very  nature,  attaches  to  Eucharistic  hymns 
above  all  others.  It  would  seem  hard  indeed,  be  the  min- 
strel ever  so  commonplace,  to  feel  nothing  of  the  divine 
fire  of  poesy  in  singing  what  is  at  once  the  last 
miracle  of  God's  love,  and  the  fullest  expression  of  it. 
What  then  if  an  angel  sing  the  song?  What  wonder 
if  the  Angel  of  the  Schools,  in  whom  divine  love  was  an 
overmastering  passion,  and  in  whom  faith  seemed  almost 
to  quicken  into  sight,  should  have  chosen  but  one  theme 
for  all  his  singing,   and  should  have  breathed  into  his 


COMMENT.  195 

song  something  of  an  angel's  intuition  and  an  angel's 
love? 

The  hymns  of  St.  Thomas  certainly  occupy  a  peculiar 
position  in  hymnology.  He  is  naturally  associated  in 
our  minds  with  the  subtleties  of  scholastic  analysis;  of 
him  it  has  been  said  that  tot  fecit  miracula  quot  scripsit 
articulos ;  his  life  is  luminous  with  clear,  deep,  strong 
and  constant  thought;  he,  even  in  his  age,  is  always  the 
giant  of  the  intellectual  arena;  he  is  for  all  time  the 
magnificent  expounder  and  defender  of  the  doctrines 
of  the  Church.  But  the  Summa  Theologica  and  the 
Contra  Gentiles,  not  to  speak  of  his  other  works,  scarcely 
point  to  the  poet.  Outside  of  his  office  of  Corpus  Christi, 
the  poet  is  not  visible,  except  in  that  high  sense  in  which 
every  fervent  and  ideal  soul  is  poetic.  And  yet,  turning 
aside  from  his  daily  tasks  of  hard  and  close  reasoning, 
he  sings,  not  at  the  suggestion  of  his  own  fancy,  but  at 
the  command  of  his  superiors,  a  song  that  has  capti- 
vated all  hearts,  and  which,  in  more  senses  than  one,  is 
angelic.2  And  still,  while  he  is  the  gifted  and  facile 
poet,  it  is  at  no  expense  to  the  thoughtful  and  precise 
theologian.  "  He  writes  with  the  full  panoply  under 
his  singing  robes."  Expounding  in  an  intensely  doc- 
trinal  fashion   a   dogma   of   faith   which   is   to   some   a 

2  Well  does  Daniel  say :  "  Unam  canendi  materiam  sibi  sumpsit 
Doctor  Angelicus  eandemque  divinitatis  atque  excellentiae  plenis- 
simam,  adeo  angelicam,  i.  e.  ab  ipsis  angelis  celebratam  et  adora- 
tam.  Est  venerabilis  sacramenti  laudator  Thomas  summus,  quern 
non  sine  numinis  afflatu  cecinisse  credas,  nee  mireris,  sanctum 
poetam  postquam  hoc  unum  carminis  thema  spiritale  et  paene 
coeleste  tam  praeclare  ne  dicam  unice  absolverit,  prorsus  in  pos- 
terum  obticuisse.  Peperit  semel  sed  leonem."  Thes.  Hymnol.. 
II.  p.  98. 


196  EUCHARISTICA. 

stumbling  block  and  to  others  foolishness,  he  neverthe- 
less has  succeeded  in  making  the  drapery  of  his  thought 
a  joy  forever  to  all  men.  Their  admiration  for  the  poet 
has  made  non-Catholic  hymnologists  overlook,  in  various 
degrees  of  tolerance,  their  strong  prejudice  against  the 
doctor.  And  so  the  hymnologist,  Dr.  Schaff,  with  some 
alterations  and  omissions,  draws  on  him  for  Christ  in 
Song.  Of  the  Pange  Lingua  he  says :  "Although  it 
savors  strongly  of  transubstantiation  (ver.  4)  it  could 
not  be  omitted  in  this  collection."  In  a  note  on  the  4th 
stanza  he  says:  "The  stanza  must,  of  course,  be  taken 
with  considerable  allowance  by  the  Protestant  reader. 
I  have  taken  some  liberty,  and  inserted  '  by  faith  '  which 
is  not  in  the  original."  He  gives  two  stanzas  of  Lauda 
Sion,  the  rest  being  omitted  "  on  account  of  its  length." 
E.  C.  Benedict,  however,  finds  room  in  his  little  book  2 
for  both  hymns.  While  it  is  very  difficult  to  conceive  the 
sixth  stanza  of  Lauda  Sion  as  applicable  to  anything  but 
transubstantiation,4  Chancellor  Benedict,  who  "  was  a 
judge  in  New  York,  equally  respected  for  his  attain- 
ments as  a  jurist  and  his  character  as  a  man  and  a 
Christian,"  says  of  the  author  of  the  Lauda  Sion :  "  It 
is  but  just  to  say  that  he  doubtless  intended  that  his 
words  should  be  understood  according  to  the  faith  which 
the  Roman  Catholic  Church  now  teaches ;  but  it  may  also 
be  said  that  the  hymn  might  have  been  written  by  a 
Protestant,  in  the  same  words,  without  doing  violence 
to  the  faith  of  the  Protestant  Church,  although  it  does 

3  The  Hymn  of  Hildebert,  etc. 

4  March    naturally    says:    "31.     Dogma:    transubstantiation. — 
57-62.     Transubstantiation,  as  in  46-48." — Latin  Hymns,  p.  298. 


COMMENT.  197 

not  fully  express  that  faith;  and  I  have  preferred  to 
translate  it  in  that  sense."  Duffield,  or  rather  his  Edi- 
tor, the  Rev.  Prof.  Thompson,  gives  the  first  four,  and  the 
last  two  stanzas  of  a  version  by  Dr.  A.  R.  Thompson,  in 
which  "  only  half  the  hymn  is  given,  those  verses  being 
taken  which  deflect  least  from  the  general  current  of 
Christian  thought  about  the  sacrament."  5  He  says : 
"  The  sixth,  seventh  and  eighth  verses  express  the  doc- 
trine of  transubstantiation  so  distinctly,  that  one  must 
have  gone  as  far  as  Dr.  Pusey,  who  avowed  that  he  held 
1  all  Roman  doctrine,'  before  using  their  words  in  any 
but  a  non-natural  sense."  Plainly,  then,  the  universal 
esteem  6  of  Catholics  for  the  hymn  is  not  evoked  merely 
by  the  sweetness  of  their  love  for  the  Sacrament  of  the 
Altar,  or  the  clear  precision  of  the  Angel's  doctrinal  ex- 
position— both  of  them  rocks  of  scandal  to  some  of  our 
separated  brethren — but  as  well  for  its  poetic  merits, 
its  limpid  flow,  its  gentle  cadences,  its  accent  of  heavenly 
devotion,  its  epigrammatic  thought,  its  crystallized  beauty. 
If  the  Summa  accentuates  the  latter  part  of  the  Angelic 
Doctor's  title,  the  Officium  emphasizes  the  former  part, 
and  renders  superfluous,  almost,  the  encomium  of  P. 
Labbe:  "Thomas  angelus  erat,  antequam  esset  Doctor 
Angelicus." 

5  Latin  Hymn-Writers,  etc.,  p.  269. 

6  A  French  critic  voices  that  sentiment  when  he  says :  "  Une 
des  plus  belles  de  ces  proses  est  incontestablement  le  Lauda  Sion, 
composition  admirable,  ou  un  grand  merite  litteraire  s'allie  avec 
une  rare  habilite  a  la  precision  rigoureuse  de  la  doctrine  catholique 
sur  le  divin  mystere  de  l'Eucharistie,  et  dont  la  melodie  est  d'une 
souplesse  et  d'une  verve  incomparables." — Migne :  Encyc.  Thiol., 
art.  Musique. 


198  EUCHARISTICA. 

We  have  seen  two  senses  in  which  the  Lauda  Sion 
may  be  considered  an  angelic  theme — it  is  the  Bread  of 
Angels  sung  by  an  Angel.  By  a  strange  coincidence  the 
melody  to  which  these  words  are  wedded,  is  written  in 
the  Seventh  Gregorian  mode,  known  as  the  "Angelic  " 
mode.  But  call  the  mode  what  we  will — mixolydian,  or 
angelic — certainly  the  melody  of  this  song  is  a  master- 
piece of  musical  art,  bold,  hopeful,  sonorous,  majestic, 
fitted  to  give  a  name  to  any  mode,  rather  than  to  borrow 
one.7     Words  and  music  are  both  "  angelic." 

The  Lauda  Sion  is  the  sequence  composed  by  St. 
Thomas  Aquinas  for  the  Mass  of  the  Feast  of  Corpus 
Christi.  For  the  Divine  Office  of  the  same  feast  he  com- 
posed the  Pange  Lingua  (already  referred  to),  the  Sacris 
Solemniis  and,  with  disputed  probability,  the  Verbum 
Supernum.  He  may  also  have  written  the  hymn  Adoro 
Te  for  private  devotion.  Separate  comment  will  be 
made  of  each  of  these  under  their  several  titles. 


Lauda  Sion. 

The  great  Sequence  of  the  Mass  on  the  Feast  of 
Corpus  Christi  was  composed  by  St.  Thomas  Aquinas 
about  the  year  1264.  Present-day  hymnologists  agree 
that  he  found  his  model  in  the  beautiful  rhythms  of  the 
11  Laudes  crucis  attollamus  "  of  Adam  of  St.  Victor,  who 
died  in  the  closing  decades  of  the  twelfth  century.  This 
poem  would  indeed  furnish  St.  Thomas  with  both  his 

7  One  element  in  the  excellence  of  this  chant  is  that  it  ranges, 
like  some  protracted  sequences,  through  two  modes,  the  mixolydian 
and  the  hypomixolydian,  and  puts  on  the  varying  beauties  of 
either. 


COMMENT.  199 

rhythm  and  his  initial  thought  of  praise — the  "  Lauda  " 
of  one  sequence  corresponding  with  the  "  Laudes  "  of 
the  other.  The  older  sequence,  "  perhaps  the  master- 
piece of  Adam  of  St.  Victor  ",  as  Neale  styles  it,  begins : 

Laudes  cruris  attollamus 
Nos,  qui  cruris  exsultamus 

Speciali  gloria: 
Nam  in  cruce  triumphamus, 
Hostem  ferum  superamus 

Vitali  victoria. 

An  equally  striking  rhythmic  correspondence,  as  well  in 
the  typic  as  in  the  variant  stanzas,  is  found  between  the 
Lauda  Sion  and  another  famous  sequence  of  Adam,  be- 
ginning : 

Zyma  vetus  expurgetur, 
Ut  sincere  celebretur 

Nova  resurrectio. 
Haec  est  dies  nostrae  spei, 
Hujus  mira  vis  diei 

Legis  testimonio. 

This  sequence  ("  admodum  divina  ",  thinks  Clichtoveus) 
is,  in  addition,  more  closely  related  to  the  theme  of  the 
Lauda  Sion,  for  it  furnishes  in  its  last  stanza  the  very 
thought  of  St.  Thomas's: 

Jesu  victor,  Jesu  vita, 
Jesu,  vitae  via  trita, 
Cujus  morte  mors  sopita, 
Ad  paschalem  nos  invita 

Mensam  cum  fiducia. 
Vive  panis,  vivax  unda, 
Vere  vitis  et  fecunda, 
Tu  nos  pasce,  tu  nos  munda, 
Ut  a  morte  nos  secunda 

Tua  salvet  gratia. 


200  EUCHARISTICA. 

Probably  the  first  translation  into  English  of  the  Lauda 
Sion  was  that  of  the  English  martyr,  the  Ven.  Robert 
Southwell,  of  the  Society  of  Jesus.  While  acting  as 
chaplain  and  confessor  of  the  Countess  of  Arundel 
(1590-1592)  he  composed  the  volume  of  poetry  which 
has  given  him  an  honorable  place  in  English  literature, 
and  rendered  into  English  verse  "  Saint  Thomas  of 
Aquines  Hyme  Read  on  Corpus  Christy  Daye ". 
Doubtless  because  of  his  desire  to  be  as  faithful  to  the 
original  text  as  possible,  the  version  would  never  suggest, 
in  its  irregular  and  questionable  rhymes  and  in  its  some- 
times halting  rhythm,  the  elegant  versification  observ- 
able in  his  other  poems.  It  is  nevertheless  a  dignified 
rendering;  and  the  holy  memory  of  the  martyr,  no  less 
than  its  prominence  as  the  first  attempt  in  English  to 
translate  the  great  Sequence,  makes  its  inclusion  here 
desirable : 

Praise,   O   Sion !   praise   thy   Saviour, 
Praise  thy  Captain  and  thy  Pastor, 

With  hymns  and  solemn  harmony. 
What  power  affords  perform  in  deed ; 
His  worths  all  praises  far  exceed, 

No  praise  can  reach  His  dignity. 

A  special  theme  of  praise  is  read, 
'  A  living  and  life-giving  bread, 

Is  on  this  day  exhibited ; 
Which  in  the  supper  of  our  Lord, 
To  twelve  disciples  at  His  board 

None  doubts  was  delivered. 

Let  our  praise  be  loud  and  free, 
Full  of  joy  and  decent  glee, 

With  minds'  and  voices'  melody ; 
For  now  solemnize  we  that  day, 
Which  doth  with  joy  to  us  display 

The  prince  of  this  mystery. 


COMMENT.  201 

At  this  board  of  our  new  ruler, 
Of  new  law,  new  paschal  order 

The  ancient  rite  abolisheth ; 
Old  decrees  be  new  annulled, 
Shadows   are  in  truths   fulfilled, 

Day  former  darkness  finisheth. 

That  at  supper  Christ  performed, 
To  be  done  He  straitly  charged 

For  His  eternal  memory. 
Guided  by  His  sacred  orders, 
Bread  and  wine  upon  our  altars 

To  saving  host  we  sanctify. 

Christians  are  by  faith  assured 
That  to  flesh  the  bread  is  changed, 

The  wine  to  blood  most  precious : 
That  no  wit  nor  sense  conceiveth, 
Firm  and  grounded  faith  believeth, 

In  strange  effects  not  curious. 

Under  kinds  two  in  appearance, 
Two  in  show  but  one  in  substance, 

Lie  things  beyond  comparison ; 
Flesh  is  meat,  blood  drink  most  heavenly, 
Yet  is  Christ  in  each  kind  wholly, 

Most  free  from  all  division. 

None  that  eateth  Him  doth  chew  Him, 
None  that  takes  Him  doth  divide  Him, 

Received  He  whole  persevereth. 
Be  there  one  or  thousands  hosted, 
One  as  much  as  all  received 

He  by  no  eating  perisheth. 

Both  the  good  and  bad  receive  Him, 
But   effects   are   diverse   in   them, 

True    life    or    true    destruction. 
Life  to  the  good,  death  to  the  wicked, 
Mark  how  both  alike  received 

With  far  unlike  conclusion. 


202  EUCHARISTICA. 

When  the  priest  the  host  divideth, 
Know  that  in  each  part  abideth 

All  that  the  whole  host  covered. 
Form  of  bread,  not  Christ  is  broken, 
Not  of  Christ,  but  of  His  token, 

Is  state  or  stature  altered. 

Angels'  bread  made  pilgrims'  feeding 
Truly  bread  for  children's  eating, 

To  dogs  not  to  be  offered. 
Signed  by  Isaac  on  the  altar, 
By  the  lamb  and  paschal  supper, 

And  in   the  manna   figured. 

Jesu,  food  and  feeder  of  us, 

Here  with  mercy  feed  and  friend  us, 

Then   grant  in  heaven   felicity ! 
Lord  of  all,  whom  here  Thou  feedest, 
Fellows,  heirs,  guests  with  Thy  dearest, 

Make  us  in  heavenly  company ! — Amen. 

Where,  as  in  the  Lauda  Sion,  the  rhythm  of  the  Latin 
is  a  most  prominent  feature  of  the  composition,  that 
rhythm  should,  so  far  as  may  be  possible  to  patience  and 
carefulness,  be  retained  in  the  English  version.  It  is  of 
course  very  difficult  to  preserve  fidelity  to  the  thought  of 
the  original  and  to  provide  at  the  same  time  a  constantly 
recurring  series  of  feminine  rhymes.  In  general,  Catholic 
translators  have  sacrificed  the  original  rhythm  in  the 
interest  of  fidelity  to  the  thought.  Thus  F.  C.  Husen- 
beth,  in  his  Missal  for  the  Laity  (1840)  writes  twenty- 
four  stanzas  of  unequal  length  ("  Break  forth,  O  Sion, 
thy  sweet  Saviour  sing").  Canon  Oakeley  (1850), 
whose  version  is  given  in  tl;e  Baltimore  Manual  of 
Prayers,  uses  feminine  rhyming  in  only  one  stanza,  and 
in  only  the  first  half  of  that  stanza: 


COMMENT.  203 

Full  be  thy  praise  and  sweetly  sounding, 
With  joy  and  reverence  abounding, 

The  soul's  glad  festival. 
This  is  the  day  of  glorious  state, 
When  of  that  feast  we  celebrate 

The  high  original. 

He  also,  in  the  last  stanza,  varies  the  rhythm  by  includ- 
ing trochaic  lines,  short  and  rhymed : 

O  Thou  good  Shepherd,  Very  Bread, 
Jesu,  on  us  Thy  mercy  shed ; 

Sweetly  feed  us, 

Gently  lead  us, 
Till  of  Thy  fulness  us  Thou  give 
Safe  in  the  land  of  those  that  live. 
Thou  who  can'st  all  and  all  dost  know, 
Thou  who  dost  feed  us  here  below, 

Grant  us  to  share 

Thy  banquet  there, 
Co-heirs  and  partners  of  Thy  love 
With   the  blest  citizens   above. — Amen. 

Father  Caswall  was  a  very  felicitous  translator  of  the 
Latin  hymns,  but  his  version  of  the  Lauda  Sion,  although 
carefully  revised  by  him,  still  retains  changes  of  rhythm 
and  impermissible  rhymes.  He  rhymes  "  maintaineth  " 
with  "  changeth  ",  "  twain  "  with  "remains  ",  and  gives, 
as  triple  rhymes,  "  alone  ",  "  form  ",  and  "  one  ".  In  the 
first  edition  (1849)  of  his  Lyra  Catholic  a  the  second 
stanza  appears : 

See  to-day  before  us  laid 

The  living  and  life-giving  bread ! 

Theme  for  praise  and  joy  profound: 
The  same  which  at  the  sacred  board 
Was,  by  our  Incarnate   Lord, 

Given  to  his  Apostles  round. 


204  EUCHARISTICA. 

In  the  edition  of  1884,  the  stanza  appears  quite  changed 
for  the  better,  in  respect  both  of  fidelity  and  of  rhymic 
and  rhythmic  values: 

Special  theme  of  praise  is  thine, 
The   true  living  Bread  divine, 

That  life-giving  Flesh  adored, 
Which  the  brethren  twelve  received, 
As  most  faithfully  believed, 

At  the  Supper  of  the  Lord. 

There  are  several  other  emendations,  which  need  not  be 
noted  here.  But  both  editions  have  the  unrhymic  third 
stanza : 

Let  the  chant  be  loud  and  high ; 
Sweet  and  tranquil  be  the  joy 

Felt  to-day  in  every  breast ; 
On  this  Festival  divine 
Which  recounts  the  origin 

Of  the  glorious  Eucharist. 

From  this  metre  he  sometimes  departs,  as  in  stanza  6 : 

Hear  what  Holy  Church  maintaineth, 
That  the  bread  its  substance  changeth 
Into  Flesh,  the  wine  to  Blood,  etc. 

Archbishop  Bagshawe  frankly  disregards  rhyme,  save 
in  the  closing  lines,  in  his  Breviary  Hymns  and  Missal 
Sequences  (1900)  : 

Special  object  of  our  praises, 
Bread  both  living  and  life-giving, 

Offered  us  to-day  we  see ; 
That  this  to  the  Twelve  was  given, 
At  the  holy  Supper  table, 

We  can  never  doubtful  be. 


COMMENT.  205 

Judge  Donahoe  (Early  Christian  Hymns,  First  Series, 
1908)  is  careful  of  the  rhyme  and  rhythm  throughout: 

Sing  aloud,  O  Sion,  praising 
Christ,  thy  Royal  Shepherd,  raising 

Hymns  of  love  and  songs  of  joy; 
Let  the  music  sound  forever, 
Never  ceasing,  tiring  never, 

All  thy  powers  of  praise  employ. 

Finally,  the  Missal  for  the  Use  of  the  Laity  (London, 
1903),  uses  throughout,  even  in  those  stanzas  where  the 
number  of  lines  increases,  the  simple  but  effective  rhythm : 

O  Sion !  let  the  Saviour's  praise 

Be  thy  beloved  employ : 
Thy  King's  and  Pastor's  glory  raise 

In  hymns  and  songs  of  joy. 

{Bone  Pastor) 

O  thou  good  Shepherd !  living  bread, 

O  Jesus,  show  us  grace, 
Defend  us  from  the  foes  we  dread, 

Grant  us  to  see  thy  face. 

These  illustrations  do  not  exhaust  the  list  of  transla- 
tions. In  general  it  may  be  said  that  Catholic  translators 
have  sought  fidelity  first  of  all,  while  non-Catholics  have 
been  willing  to  depart  from  this  requisite,  partly  for  doc- 
trinal, partly  for  poetical  reasons. 


Pange  Lingua. 

In  the  sixth  century  Venantius  Fortunatus  wrote  the 
splendid  hymn  of  the  Triumph  of  the  Cross,  the  memor- 
able "  Pange  lingua  gloriosi  proelium  certaminis  ".     In 


206  EUCHARISTICA. 

the  thirteenth  century,  St.  Thomas,  looking  for  a  model 
for  his  Vesper  hymn  of  Corpus  Christi,  evidently  be- 
thought him  of  the  great  Passiontide  hymn  of  Fortu- 
natus.  This  latter  was  written  in  the  long  trochaic  meas- 
ure (tetrameter  catalectic)  in  classical  quantity  and  un- 
rhymed : 

Pange  lingua  gloriosi  proelium  certaminis, 

Et  super  cruris  tropaeo  die  triumphum  nobilem, 

Qualiter  Redemptor  orbis  immolatus  vicerit. 

St.  Thomas  discarded  the  classical  quantity,  broke  each 
of  the  lines  in  two,  and  gave  alternating  rhymes,  with  the 
magically  beautiful  effect  found  in  his  Vesper  hymn.  It 
is  worthy  of  note  that  when  the  hymns  of  the  Breviary 
were  to  be  revised  in  the  interest  of  classical  quantity, 
Urban  VIII  decided  that  the  hymns  of  St.  Thomas 
should  not  be  touched  j  and,  indeed,  no  amount  of  classi- 
cal correctness  could  ever  supply  the  attractive  beauty 
and  unction  and  musical  harmony  of  these  Eucharistic 
poems. 

The  two  last  stanzas  ("Tantum  ergo  Sacramentum," 
and  "  Genitori  Genitoque")  are  obligatory  for  the  ser- 
vice of  Benediction  of  the  Most  Blessed  Sacrament.  The 
words  Genitori  Genitoque — Procedcnti  ab  utroquc — 
Compar  are  borrowed  from  a  sequence  for  Pentecost  by 
Adam  of  St.  Victor. 

In  the  first  stanza,  St.  Thomas  follows  the  inspiration, 
as  well  as  the  metre,  of  Fortunatus.  The  latter  bids  us 
consider  the  manner  in  which  the  Redeemer  of  the  world 
conquered  by  His  death  on  the  cross;  and  St.  Thomas 
has  the  same  picture  in  mind  when  he  recalls  the  Precious 


COMMENT.  207 

Blood  of  Christ,  the  fruit  of  a  noble  womb,  shed  for  us 
on  the  Cross  and  now  become  our  spiritual  drink: 

Fortunatus. 

Pange  lingua  gloriosi 

Proelium  certaminis, 
Et  super  cruris  tropaeo 

Die  triumphura  nobilem, 
Qualiter  Redemptor  orbis 

Immolatus  vicerit. 

Sing,  my  tongue,  the  Saviour's  battle, 
Sing  the  crowning  laurel  wreath, 

And  the  Cross,  the  trophy-symbol, 
Sing  it  with  triumphant  breath : 

How  the  world's  Redeemer  conquered 
In  the  awful  arms  of  Death. 

The  metre  and  inspiration  found  followers  in  many 
hymns  of  the  middle  ages.  The  Precious  Blood  is 
again  represented  before  our  eyes  in  the  following  hymn 
in  honor  of  the  Holy  Lance : 

Pange  lingua  gloriosae 

Lanceae   praeconium, 
Quae  reclusit  pretiosae 

Cataractae  fluvium, 
Passo  Christo  dolorose 

Pro  salute  gentium. 

In  the  fifth  line,  generosi  does  not  mean  "  generous  ", 
as  the  usually  careful  and  felicitous  translator,  the  rever- 
end Dr.  John  Mason  Neale  (an  Anglican  hymnologist 
who  devoted  much  study  and  learning  to  our  medieval 
hymns)  translates,  but  "  noble ".  The  second  stanza 
contains  another  allusion  to  Our  Lady;  and  the  Balti- 
more Manual  of  Prayers  simply  translates :  "Ina  Virgin's 


208  EUCHARISTICA. 

womb  once  dwelling  ",  and  omits  the  double  reference  to 
the  Blessed  Virgin,  which  is  somewhat  tautological.  We 
have  reversed  the  order;  and,  omitting  the  allusion  to 
her  in  the  first  stanza,  have  preserved  it  in  the  second ; 
thus,  perhaps,  allowing  the  theme  to  stand  out  more  sim- 
ply and  uniquely  in  the  first  strophe. 
In  the  second  stanza  Neale  has: 

Given  for  us,  for  us  descending 

Of  a  Virgin  to  proceed, 
Man  with  man  in  converse  blending, 

Scattered  He  the  Gospel  seed. 

The  poverty  (or  in  one  sense,  "richness")  of  rhyme  in 
seed  and  proceed  has  scarcely  any  apology  in  a  compen- 
sating felicity  of  expression,  namely,  to  proceed  of  a 
Virgin.  The  stanza  presents  us  with  the  picture  of  our 
Saviour  seated  with  His  disciples  at  the  Last  Supper 
and,  having  fulfilled  all  the  requirements  of  the  Ancient 
Rite,  bringing  in  the  Newer  Rite  of  His  Sacrament: 
Se  dat  suis  manibus.  He  gives  Himself  Turbae  duodenae 
— to  the  Twelve.  In  the  Lauda  Sion  we  have  the  same 
picture :  Turbae  jratrum  duodenae ;  and  in  the  hymn  for 
Lauds  ("  Verbum  supermini  prodiens  ")  :  Se  tradidit  dis- 
cipulis.  Indeed,  the  striking  similarities  of  thought  and 
expression  are  very  frequent  in  the  hymns  of  this  Feast 
— the  same  burden  of  thought  being  reflected  with  equal 
clearness  and  fidelity  by  whatever  mirror  of  metre  St. 
Thomas  might  select. 

Dr.  Neale  has  given  us  a  very  good  critique  on  the 
translations  of  the  fourth  stanza,  which  he  calls  "  the 
great  crux  of  the  translator."  Thinking  that  his  analysis 
of  the  original,  which  develops  its  beauty  and  its  theo- 


COMMENT.  209 

logy  with  enough  of  subtlety  and  acuteness  to  interest 
even  the  scholastic  mind,  might  be  welcome  to  the  reader, 
we  give  the  entire  passage: 

The  great  crux  of  the  translator  is  the  fourth  verse.  I  give  all 
the  translations,  i.  "  God  the  Word  by  one  word  maketh  Very 
Bread  His  Flesh  to  be,  And  whoso  that  cup  partaketh,  Tastes  the 
Fount  of  Calvary :  While  the  carnal  mind  forsaketh,  Faith  re- 
ceives the  mystery."  Here  the  incarnation  of  the  Word,  so  neces- 
sary to  the  antithesis,  is  omitted :  and  so  exact  a  writer  as  St. 
Thomas  would  never  have  used  the  expression  by  ONE  word. 
2.  "At  the  Incarnate  Word's  high  bidding,  Very  Bread  to  Flesh 
doth  turn :  Wine  becometh  Christ's  Blood-shedding :  And,  if  sense 
cannot  discern,  Guileless  spirits,  never  dreading,  May  from  Faith 
sufficient  learn."  Here  the  antithesis  is  utterly  lost,  by  the  sub- 
stitution of  Incarnate  for  made  flesh  and  bidding  for  word,  to 
say  nothing  of  Blood-shedding  for  Blood.  3.  "  Word  made 
Flesh !  The  Bread  of  nature,  Thou  by  word  to  Flesh  dost  turn : 
Wine,  to  Blood  of  our  Creator :  If  no  sense  the  work  discern, 
Yet  the  true  heart  proves  no  traitor :  Faith  unaided  all  shall 
learn."  Here  the  antithesis  is  preserved,  though  at  the  expense 
of  the  vocative  case.  And  surely  St.  Thomas,  in  an  exact,  dog- 
matical poem,  would  not  have  spoken  of  the  blood  of  our 
Creator.  Mr.  Caswall,  following  up  the  hint  given  by  the  last 
version,  and  substituting  the  apposite  pronoun  for  the  vocative, 
has  given,  as  from  his  freedom  of  rhyme  might  be  expected,  the 
best  version :  "  Word  made  Flesh,  the  Bread  of  Nature  By  a 
Word,  to  Flesh  He  turns :  Wine  into  His  Blood  He  changes : 
What  though  sense  no  change  discerns,  Only  be  the  heart  in 
earnest,  Faith  her  lesson  quickly  learns."  In  both  these  last 
translations,  however,  the  paneni  verum  of  St.  Thomas  is  not 
given ;  and  Mr.  Caswall  brings  in  the  more  than  unnecessary 
article — By  a  word.1 

Since  the  first  edition  of  my  book,  Hymns  Ancient  and 
Modern  have  produced  a  translation  put  together  from  former 
ones,  but  nearer  my  own  version  than  to  any  other.  Their  fourth 
verse  is  their  weakest : — 

1  Dr.  Neale  appears  to  be  in  error  here.  Caswall  translates 
"  By  His  word." 


210  EUCHARISTICA. 

Word  made  Flesh,  True  Bread  He  maketh 

By  His  word  His  Flesh  to  be : 
Wine  His  blood ;  which  whoso  taketh 

Must  from  carnal  thoughts  be  free: 
Faith  alone,  though  sight  forsaketh, 

Shows  true  hearts  the  Mystery. 

It  is  needless  to  observe  that  the  italicized  line  and  a  half  is 
not  in  the  original.     Forsaketh,  too,  is  scarcely  English.2 

The  reader  may  pardon  this  long  extract  because  of 
the  many  lessons  it  teaches  the  translator  of  the  Latin 
hymns.  It  shows,  first,  the  critical  and  patient  industry 
that  will  exhaust  every  expedient  in  order  to  preserve 
intact  the  essential  meanings  of  this  hymn,  the  pointed- 
ness  of  its  several  antitheses,  the  melody  of  its  versifica- 
tion, and  its  rhymic  beauty.  The  more  important  lesson 
is,  however,  the  lesson  of  triumph  over  the  inherent  diffi- 
culties so  critically  pointed  out  by  Dr.  Neale.  Patience 
will  surely  be  rewarded  by  an  ever-increasing  excellence 
in  the  translation.  The  lesson  receives  even  greater  ac- 
centuation by  comparing  the  later  versions  with  those 
found  in  early  hymn-  and  prayer-books  and  retained 
sometimes  in  the  present-day  reprints.  Thus,  careful  as 
Neale  was,  the  Marquess  of  Bute,  who  included  Neale's 
version  in  his  Roman  Breviary,  nevertheless  properly  cor- 
rected "generous"  into  "noble"  (fifth  line  of  the  first 
stanza),  and  in  a  footnote  indicated  another  emendation. 
In  the  fifth  stanza,  the  lines 

Praestet  fides  supplementum 
Sensuum  defectui 

were,  says  Dr.  Neale,  avoided  by  all  of  the  four  trans- 
2  Mediccval  Hymns,  3d  edition,  p.  180  seq. 


COMMENT.  211 

lations  upon  which  he  built  his  own.  Thus  two  of  the 
translations  run  as  follows : 

Faith,  the  senses  dark  refining 
Mysteries  to  comprehend — 

and 

Faith,  thine  earnest  adoration 
Passing  eye  and  touch,  present. 

He  notes  that  Father  Caswall's  version,  as  it  is  "  un- 
shackled by  rhyme,  is  nearest  "  : 

Faith  for  all  defects  supplying, 
Where  the  feeble  senses  fail." 

His  own  translation  is : 

Faith,  our  outward  sense  amending, 
Maketh  good  defects  before. 

The  phrasal  ellipsis  in  "  defects  before  "  is,  it  is  needless 
to  say,  not  felicitous.  But  the  lines,  so  flowing  in  the 
original  Latin,  prove  refractory  in  translation. 

The  last  stanza  is  not  the  easiest  of  the  six.  Neale's 
rendering  (which  is,  with  slight  occasional  inversions, 
that  of  the  Baltimore  Manual  of  Prayers)   is: 

Honor  loud,   and  praise   addressing 

To  the  Father  and  the  Son, 
Might  ascribe  we,  virtue,  blessing, 

And  eternal  benison : 
Holy  Ghost,  from  Both  progressing, 

Equal  laud  to  Thee  is  done !     Amen. 

With  the  exception  of  the  rhymes  "  Son  "  and  "  benison  ", 
it  is  a  good  version. 


212  EUCHARISTICA. 

Illustrations  of  various  Catholic  translations  may  be 
given  here  (in  the  order  of  the  stanzas  of  the  Latin). 
The  first  four  are  from  Pri??iers,  or  devotional  books  for 
the  laity  in  England : 

Primer,  1604. 

Of  Christ,  his  body  glorious, 

Sing  my  tongue  the  mystery ; 
And  also  of  his  precious  blood, 

Which  the  world's  price  to  be, 
The  king  of  nations  did  shed  forth, 

Fruit  of  noble  womb  was  he. 

Primer,  ibig. 

He  given  for  us,  born  for  our  sakes, 
A  pure  Maid  for  his  Mother  chose ; 

He  in  the  world  his  dwelling  makes, 
And  here  his  seed  of  doctrine  sows ; 

His  stay,  when  he  the  earth  forsakes, 
He  doth  with  wondrous  order  close. 

Primer,  1695. 

He,  on  the  final  supper  night 

Among  his  brethren  taking  seat, 
And  well  observing  the  ancient  rite, 

Touching  the  law's  prescribed  meat, 
Gave  to  the  twelve,  his  chosen  band, 
Himself  for  food,  with  his  proper  hand. 

Primer,    1706. 

The  Word  made  flesh,  for  love  of  man, 
With  words  of  bread  made  flesh  again ; 
Turned  wine  to  blood  unseen  by  sense, 
By  virtue  of  omnipotence; 
And  here   the   faithful  rest  secure, 
Whilst  God  can  vouch  and  faith  ensure. 


COMMENT.  213 

£.  Campbell   {1814-68). 

Then  before  his  altar  bending, 

Let  our  hearts  the  Lord  revere ; 
Faith  her  aid  to  vision  lending, 

Tells  that  he  unseen  is  near ; 
Ancient  types  and  shadows  ending, 

Christ  our  paschal  Lamb  is  here. 

D.  J.  Donahoe,  igo8. 

To  the  Father's  glory  leading, 

Sound  the  holy  jubilee; 
To  the   Son,   our  sorrows  heeding, 

Sing  the  love  that  made  us  free, 
To  the  Lord  from  both  proceeding 

Let  the  selfsame  praises  be. 

In  the  long  note  (quoted  from  Dr.  Neale)  on  the  4th 
stanza,  other  illustrations  are  given  (No.  2,  by  the  con- 
vert, the  Rev.  A.  D.  Wackerbarth,  is  misquoted  in  the 
second  line,  which  should  be  :  "  Bread  to  very  Flesh 
doth  turn,"  instead  of — as  Neale  gives  it — "  Very  Bread 
to  Flesh  doth  turn").  There  are  still  other  Catholic 
translations  (e.  g.,  those  of  Oxenham,  Aylward,  Bag- 
shawe),  but  doubtless  enough  illustration  has  already 
been  furnished  of  the  attempts  to  render  into  English 
verse  the  triumphant  harmony  of  the  Latin. 


Sacris  Solemniis. 

In  the  hymn  for  Matins  of  Corpus  Christi  Day,  St. 
Thomas  has  imitated  the  rhythmic  swing  of  the  hymn 
for  martyrs — Sanctorum  mentis: 


214  EUCHARISTICA. 

Sanctorum  meritis  inclyta  gaudia 
Pangamus  socii  gestaque  fortia, 
Gliscens  fert  animus  promere  cantibus 
Victorum  genus  optimum. 

The  stanza  comprises  three  Asclepiadic  and  one  Gly- 
conic  verse.  In  Horace,  it  seems  to  be  meditative  in 
quality,  whereas,  in  its  Breviary  use  (e.  g.,  "  Te  Joseph 
celebrent  agmina  coelitum,"  "  Festivis  resonent  compita 
vocibus  ")  it  suggests  joy  and  triumph.  This  quality  of 
joy  is  professedly  that  of  the  Eucharistic  hymn  ("  juncta 
sint  gaudia");  but  St.  Thomas,  as  usual,  rejects  the 
classical  requirement  of  quantitative  measure  in  favor  of 
the  syllabic  and  accentual  measure  and,  by  way  of  re- 
paration, simply  fills  his  stanza  with  overflowing  rhyme. 
Throughout  the  long  poem,  he  divides  the  Asclepiadic 
verse  into  two  exactly  equal  syllabic  halves  and  rhymes 
these  among  themselves  and,  by  a  curious  felicity  of 
plan,  with  the  last,  or  Glyconic,  verse.  This  may  be 
well  illustrated  by  the  4th  stanza.  Printed  in  Horatian 
form,  it  would  appear: 

Dedit  fragilibus  corporis  ferculum, 
Dedit  et  tristibus  sanguinis  poculum, 
Dicens :  Accipite  quod  trado  vasculum, 
Omnes  ex  eo  bibite. 

Breaking  the  stanza  up  into  seven-lined  form,  we  perceive 
the  curiously  interwoven  and  exuberant  rhymic  scheme: 

Dedit  fragilibus 

Corporis  ferculum, 
Dedit  et  tristibus 

Sanguinis  poculum, 
Dicens :  Accipite 

Quod  trado  vasculum, 
Omnes  ex  eo  bibite. 


COMMENT.  215 

The  2nd,  4th,  6th  lines  rhyme;  the  1st  rhymes  with  the 
3rd,  and  the  5th  rhymes  with  the  7th. 

It  is  not  easy  to  imitate  the  scheme  of  rhyme  and 
rhythm  in  English  verse.  Father  Caswall  adopts  a 
wholly  different  form : 

Let  old  things  pass  away; 
Let  all  be  fresh  and  bright; 
And  welcome  we  with  hearts  renewed 
This  feast  of  new  delight. 

This  represents  a  revision  of  his  original  draft  (Lyra 
Catholic  a  of  1848)  : 

Let  us  with  hearts  renewed, 
Our  grateful  homage  pay; 
And  welcome  with  triumphant  songs 
This  ever-blessed  day. 

Prior  Aylward  catches  a  different  swing  in  the  original 
Latin  rhythm : 

Welcome   with  jubilee 

This  glad  solemnity 
From  the  full  heart  singing  clear  and  high ; 

Let  the  old  types  of  grace 

To  the  new  things  give  place, 
New  hearts,  new  works  and  new  songs  of  joy. 

Archbishop  Bagshawe  adopts  a  four-line  stanza,  but  also 
echoes  a  similar  interpretation  of  the  rhythmic  flow  of 
the  original: 

Glad  hearts  to  this  glorious  Feast  let  us  bring, 
Its  praise  let  us  hasten  exulting  to  sing. 
Let  old  things  be  gone,  and  let  new  ones  ensue, 
Let  voices  and  actions  and  hearts  be  made  new. 


216  EUCHARISTICA. 

Judge  Donahoe  adopts  iambic  measure: 

Let  joy  abound  with  us  on  every  side, 

The  sacred  feast  proclaiming  far  and  wide ; 

Come,  let  our  souls,  renewed  in  love,  arise, 

In  thought,  word,  action,  purged  and  purified. 

There  are  more  than  a  dozen  translations  into  English 
verse. 

The  stanza  "  Panis  Angelicus "  is  often  used  as  a 
separate  motet.  An  interesting  legend  concerning  this 
stanza  is  recalled  by  the  Abbe  Pimont  in  his  work  on  the 
hymns  of  the  Roman  Breviary  (III.  187)  :  "  Pope  Urban 
IV  desired  that  the  two  finest  spirits  of  the  age,  the 
angelic  Thomas  and  the  seraphic  Bonaventure,  should 
collaborate  in  the  composition  of  the  Office  of  Corpus 
Christi.  They  appeared  together,  on  a  stated  day,  to 
submit  their  work  to  the  illustrious  Pontiff.  In  the  read- 
ing of  the  hymn  for  Matins,  they  soon  came  to  that  rav- 
ishing strophe,  '  Panis  angelicus '  etc.  Tears  dimmed 
the  eyes  of  Friar  Bonaventure,  while  under  his  habit  was 
heard  the  crumpling  of  a  parchment  whose  fragments 
presently  fell  to  the  floor.  The  humble  Franciscan,  re- 
cognizing the  inferiority  of  his  own  composition,  had  just 
torn  in  pieces  the  pages  he  had  written,  making  avowal 
that  he  was  vanquished.  If  the  legend  is  not  authen- 
tic, it  certainly  is  not  improbable,  and  does  too  much 
honor  to  both  saints  to  permit  of  its  being  passed  over 
in  silence." 


COMMENT.  217 

Verbum  Supermini  Prodiens. 

Like  the  great  Sequence  and  the  other  two  hymns  of 
Corpus  Christi,  the  hymn  for  Lauds  ("  Verbum  supernum 
prodiens")  borrows  its  rhythm  from  an  older  source, 
and  very  appropriately  makes  that  source  the  hymn  for 
Matins  of  Advent  and  of  the  Feast  of  the  Expectation 
of  Our  Lady: 

Verbum    supernum   prodiens 
A  Patre  olim  exiens, 
Qui  natus  orbi  subvenis 
Cursu  declivi  temporis. 

There  was  here  no  quantitative  measure  to  depart  from, 
but  the  scheme  of  rhyming  in  couplets  was  changed  into 
alternate  rhyme : 

Verbum   supernum  prodiens 
Nee  Patris  linquens  dexteram, 
Ad  opus   suum  exiens 
Venit  ad  vitae  vesperam. 

"  St.  Thomas  very  aptly  made  his  hymn  similar  to  the 
well-known  one  on  the  Nativity  of  the  Lord;  and,  in- 
deed, no  full  explanation  is  needed  to  show  that  the 
festival  of  the  Holy  Eucharist  has  a  certain  affinity  to 
that  of  the  Nativity.  The  Church  clearly  insinuates  the 
same  thought,  since  in  the  solemnity  of  Corpus  Christi 
and  throughout  the  octave,  the  Preface  of  the  Nativity 
is  sung."  Thus  Daniel,1  who  attributes  the  hymn  to 
St.  Thomas. 

1  Thesaurus,  I.  p.  254. 


218  EUCHARISTICA. 

The  learned  Benedictine,  Dom  Morin,  however,  com- 
pares 2  the  Office  composed  by  the  saint  with  that  of  the 
older  Cistercian  breviaries  (1484-1674),  and  arrives  at 
the  conclusion  that  the  saint  probably  borrowed  from 
the  Cistercian  Office  the  hymn  for  Lauds,  while  at  the 
same  time  he  so  amended  and  shortened  it,  as  to  present 
the  hymn  as  it  is  now  found  in  the  Roman  Breviary.  In 
the  Cistercian  breviary  the  hymn  stood  as  follows : 

(Matins) 
i.  Verbum  supernum  prodiens,  etc. 

2.  Venit  ad  aegros  medicus, 
Dans  salutis  remedia ; 
Venit  doctor  salvificus, 
Alta  docens  mysteria. 

3.  In  mortem  a  discipulo,  etc. 

4.  Quibus  sub  bina  specie,  etc. 

5.  Uni  trinoque  Domino,  etc. 

(Lauds) 

1.  In  divinis  operibus 
Nulla  res   sic  mirabilis : 
Nam   nos   cibat   iste   cibus 
Manens  indivisibilis. 

2.  Sumunt  omnes  et  singuli, 
Semperque   tota  sumitur 
Veritas  hujus  pabuli, 

Quod   sumptum   non   consumitur. 

2  Revue  Benedictine,  April,   1910. 


COMMENT.  219 

3.  Jesus  nascens  se  socium, 
Convescens   in   edulium, 
Pendens  dedit  in  pretium, 
Se  regnans  dat  in  praemium. 

4.  O  salutaris  hostia,  etc. 

5.  Uni  trinoque  Domino,  etc. 

The  hymn  was  therefore  divided,  in  the  Cistercian 
Office,  into  two.  Which  is  the  original,  which  is  the 
amended,  form?  Is  the  Cistercian  elaborated  from  the 
present  hymn,  or  the  present  hymn  condensed  from  the 
Cistercian?  The  latter  of  these  possibilities  is  the  more 
probable.  Dom  Morin  points  out:  (1)  that  the  Cister- 
cian hymns  were  sung  to  the  melody  of  the  Advent  hymn 
whose  first  line  they  borrowed,  whereas  we  now  sing  the 
Corpus  Christi  hymn  to  a  different  melody  (that,  namely, 
of  the  Ascensiontide  hymn,  "Aeterne  Rex  altissime"); 
and  "it  is  very  natural  to  suppose  that  this  choice  of  the 
melody  of  the  Advent  hymn  was  the  primitive  one " ; 
(2)  that  the  Cistercians  had  abundant  hymns,  and  could 
easily  have  supplied  any  new  ones  desired ;  or,  since  they 
borrowed  the  Pange  Lingua  and  the  Sacris  Solemniis, 
why  did  they  not  take  the  Verbum  Supermini  also,  with- 
out changing  and  enlarging  it?  (3)  that  the  additional 
three  stanzas  are  attached  closely  in  meaning  to  the  con- 
text, and  do  not  look  like  interpolations;  (4)  that  St. 
Thomas's  selection  represents,  like  any  revision,  a  neater 
text — and  especially  is  the  revision  of  the  stanza,  "  Se 
nascens  dedit  socium "  preferable  to  the  form,  "  Jesus 
nascens  se  socium";  (5)  that  the  extra  stanzas  are  in- 
ferior, it  is  true,  to  the  rest,  and  yet  may  well  have  be- 


220  EUCHARISTICA. 

longed  to  the  original  form  of  the  hymn,  whereas  a  man 
of  taste,  who  should  undertake  to  revise  and  condense 
the  nine  stanzas  (rather  too  long  for  a  single  hymn)  into 
six,  would  naturally  leave  out  the  inferior  stanzas;  (6) 
that  several  old  collections  of  hymns  which  include  the 
Pange  Lingua  and  the  Sacris  Solemniis,  nevertheless 
omit  the  Verbum  Supernum — who  shall  divine  a  good 
reason  for  the  omission?  There  is  therefore  a  prob- 
ability that  the  hymn  as  sung  by  the  Cistercians  down  to 
the  seventeenth  century  is  older  than  the  redaction  com- 
monly attributed  to  St.  Thomas. 

All  these  reasons  of  Dom  Morin  place  the  full  ascrip- 
tion of  the  hymn  to  St.  Thomas  in  a  very  doubtful  light, 
to  say  the  least.  But  to  assume  that  the  saint  did  not 
compose,  but  only  revised,  the  hymn,  is  not  to  lessen 
his  glory  as  the  grand  singer  of  the  Eucharistic  Supper ; 
for,  while  the  older  hymn  is  strong  and  virile,  neverthe- 
less the  revision  is  undoubtedly  more  elegant,  terse, 
artistic ;  and  it  requires  a  man  of  taste  to  achieve  such  a 
result  by  the  retouching  of  a  great  hymn. 

The  last  two  stanzas  furnish  a  separate  hymn  much 
used  at  Benediction  of  the  Blessed  Sacrament — the  ex- 
quisite O  Salutaris  Hostia.  Finally  it  may  be  noted  as 
an  interesting  fact,  that  the  translation  of  the  Verbum 
Supernum  given  in  the  (Baltimore)  Manual  of  Prayers 
is  that  of  the  Anglican  hymnologist,  the  Rev.  Dr.  J. 
M.  Neale. 


COMMENT.  221 

Adoro  Te  Devote. 

The  recent  Indulgence  x  granted  to  all  the  faithful 
for  the  devout  recitation  of  this  Hymn  lifts  into  general 
prominence  a  fine  example  of  the  poetic  art  of  the  Angelic 
Doctor.  The  Rev.  Dr.  Neale,  the  great  Anglican 
hymnologist  and  translator  of  the  Latin  hymns,  prefixed 
to  his  translation  of  it  an  interesting  note :  "  The  follow- 
ing hymn  of  St.  Thomas  Aquinas  to  the  Holy  Eucharist 
was  never  in  public  use  in  the  medieval  Church;  but  it 
has  been  appended,  as  a  private  devotion,  to  most  Missals. 
It  is  worthy  of  notice  how  the  Angelic  Doctor,  as  if 
afraid  to  employ  any  pomp  of  words  on  approaching  so 
tremendous  a  Mystery,  has  used  the  very  simplest  ex- 
pressions throughout."  2 

1  According  to  a  former  Rescript  of  the  S.  Congr.  Indulg.  an 
Indulgence  of  ioo  days  was  granted  to  priests  who,  after  the 
celebration  of  Mass,  recited  the  Eucharistic  hymn,  "  Adoro  te 
devote"  (by  St.  Thomas  Aquinas),  found  in  the  Roman  Missal 
(In  gratiarum  actione  post  missam). 

By  a  recent  decree  of  the  same  Congregation  this  Indulgence  is 
extended  to  all  the  faithful  who  recite  the  hymn  after  receiving 
Holy   Communion. 

The  petition  for  the  Indulgence  was  presented  by  the  Dominican 
Prior  of  S.  Maria  Novella,  of  Florence,  and  was  granted  on  the 
15th  of  June,  1895,  by  the  following  Rescript.  (See  Acta  S. 
Sedis,  Fasc.  III.,  Oct.,  1895.) 

Ex  Audientia  Sanctissimi. 

SS.  D.  N.  Leo  Papa  XIII.  referente  me  infrascripio  Secretario 
S.  Indicts  Congregationis,  benigne  annuit  pro  gratia  in  tertninis 
concessionis  pro  Sacerdotibus. 

F.   Marcolinus  Cicognani, 
Proc.  gen.  Ord.  Praed.  S.  Indicis  Congr.  a  Secretis. 

Praesens  Rescriptum  exhibitum  fuit  huic  S.  Congregationi  In- 
dulgentiis  Sacrisque  Reliquiis  praepositae :  die  17  fun.,  18Q5. 

L.  *  5H  *h  Alexander  Archiep.  Nicop.,  Secretarius. 

2  Mediceval  Hymns  and  Sequences,  3d  Ed.,  p.  176. 


222  EUCHARISTICA. 

Another  feature  of  its  excellence  will  perhaps  attract 
the  attention  of  the  student  of  St.  Thomas's  Eucharistic 
hymns.  Its  rhythm  could  not  have  been  more  happily 
constructed  to  suggest  the  sense  of  the  utter  humility 
with  which  the  Mystery  is  to  be  approached.  The  simple 
iambic  measure  moving  forward  with  slow  steps  into  a 
complete  hexameter  in  the  first  line,  fills  the  rhythmic 
sense  with  a  well-defined  content,  which,  however,  in  all 
the  succeeding  verses,  halts,  as  it  were,  with  momentary 
fear  ere  another  footfall  echoes  through  the  temple  of 
the  soul.  It  is  as  though  resolution,  clearly  formed  and 
expressed  at  first,  grows  suddenly  timid  at  the  thought 
of  its  own  presumption,  and  would  fain  retrace  its  path- 
way. The  selection  of  appropriate  rhythms  is  one  of  the 
most  delicate  tests  of  a  poetic  instinct.  That  St.  Thomas 
possessed  such  an  instinct,  no  one  who  has  once  read  his 
hymns  can  doubt.  But  if  this  further  test  of  metres  be 
applied,  perhaps  even  a  keener  insight  would  be  gained 
of  a  fine  phase. of  that  poetic  power.  Without  entering 
here  at  any  length  into  the  question,  it  may  be  pointed 
out  that  the  Verbum  Supernum  is  written  in  the  ordinary 
iambic  tetrameter  (not  quantitative,  of  course,  but  ac- 
centual)— a  metre  well  adapted  to  simple  narrative;  that 
the  Sacris  Solemniis  (written  apparently  in  imitation  of 
the  classical  metres — the  first  three  verses  being  Lesser 
Asclepiads,  and  the  fourth  verse  being  Glyconic),  has  a 
splendid  swing  to  it  that  can  suggest  triumph  and  festivity 
even  without  a  text  to  interpret;  that  the  Lauda  Sion, 
in  the  force  and  strength  of  its  joyous  trochaics  and  in 
its  favorite  medieval  stanza-form  of  six  verses,  sustains 
well  the  burden  of  the  thought — the  stanza  becoming  es- 
pecially significant,  however,  towards  the  close  of   the 


COMMENT.  223 

hymn,  where  the  singer,  as  if  cramped  within  even  ample 
bounds,  must  give  his  joyful  thought  still  broader  field 
for  expansion,  and  must  therefore  lengthen  his  metric 
form  by  two  additional  lines  in  the  stanza;  that  the 
Pange  Lingua  adopts  the  metre  of  those  many  medieval 
songs  of  triumph  which  had  already  stamped  on  that 
metre  a  characteristic  feature — a  feature  first  bestowed 
upon  that  form  of  stanza,  we  believe,  by  the  great  singer 
and  true  poet  of  the  sixth  century,  St.  Venantius  For- 
tunatus,  in  his  "  Pange  lingua  gloriosi  proelium  cer- 
taminis." 

Like  medieval  Latin  poetry  in  general,  the  Eucharistic 
hymns  make  up  in  rhyme  or  assonance  what  they  lack  in 
quantitative  measure.  The  rhymes  of  this  "  Rhythmus 
Sancti  Thomae "  are,  notwithstanding  the  objections 
urged  against  the  employment  of  rhyme  as  puerile  and  es- 
pecially unworthy  of  adoption  in  the  treatment  of  sublime 
themes,  a  decided  gain  in  beauty.  Theories  of  versifica- 
tion and  of  its  ornaments  should  be  corrected  always  by 
the  actual  effects  sought  for,  and  sometimes  notably  at- 
tained, by  such  external  beauties  of  poetry.  Here  the 
poetic  ear  must  be  the  best  judge.  Certainly,  in  the 
hymns  of  the  Angelic  Doctor,  as  well  as  in  most  of  our 
modern  poetry,  the  rhymes  could  not  well  be  omitted. 
In  this  Rhythmus  they  were  unquestionably  beautiful  and 
satisfying  to  the  musical  sense. 

It  will  be  noticed  that  the  Adoro  Te  Devote  is  divided 
into  stanzas  of  four  lines  each.  In  some  versions  of  the 
hymns,  a  prayer,  somewhat  in  the  nature  of  a  refrain,  is 
inserted  between  the  stanzas.  There  are  two  versions  of 
the  refrain:  Ave  Jesu  adauge  fid  em  omnium  credentium 
and  Bone  Jesu  pastor  fidelium  adauge  fidem  omnium  in 


224  EUCHARISTICA. 

te  sperantium.  The  Rev.  Edward  Caswall  gave  an 
English  reading  of  the  second  one  in  his  Lyra  Catholic  a, 
as  follows: 

Jesu,  eternal  Shepherd !  hear  our  cry ; 

Increase  the  faith  of  all  whose  souls  on  Thee  rely. 

The  Rhythmus  has  been  translated  about  twenty-five 
times  into  English.  The  translations  of  Caswall  and 
Neale  have  been  made  with  great  regard  to  literalness. 
Caswall  admits,  however,  three  crudenesses  in  metre ; 
Neale's  version  is  melodious,  but  admits  errors  in  the 
rhyming,  such  as  declared  as  a  rhyme  with  Word,  and 
God  with  blood.  The  present  writer  has  essayed  a  ren- 
dering which  should  seek  to  be  as  faithful  as  the  limita- 
tions of  rhyme  and  metre  would  permit,  so  that  the  trans- 
lation might  serve  to  gain  the  indulgence  for  those  who 
should  recite  the  hymn  in  English. 


Summe  Deus  Olementiae. 

This  hymn  and  the  following  one  ("  Christus  noster 
vere  cibus")  belong  to  the  Office  of  Corpus  Christi 
celebrated  locally  at  Liege  by  order  of  its  bishop,  shortly 
before  Urban  IV  commissioned  St.  Thomas  to  write  an 
Office  for  the  Universal  Church.  The  second  hymn  was 
sung  at  Complin,  while  the  first  was  distributed  among 
the  Little  Hours,  as  it  was  a  custom  of  the  Church  of 
Liege  to  vary  the  hymns  at  these  divisions  of  the  Divine 
Office.  The  disconnected  and  almost  fragmentary 
thought,  the  halting  rhythm,  the  somewhat  casual  rhyme, 
combine  to  make  these  two  hymns  a  foil  for  the  logical 
coherence,  easy  and  natural  rhythms,  and  exquisitely  sus- 
tained rhyme  of  the  hymns  of  St.  Thomas. 


COMMENT.  225 

Dom  Morin  is  convinced  that  the  only  borrowing  made 
by  the  Cistercians  (1484-1674)  from  the  primitive  Liege 
office  was  this  hymn  for  Complin  ("  Christus  noster  vere 
cibus  "),  which  was  changed  in  its  first  stanza  to: 

Christus  lux  indeficiens 
Cibat  nos  carne  dulciter, 
Et  potat  nos  reficiens 
Suo  sanguine  pariter. 

Clement  Blume,  S.J.,  thinks  x  that  all  which  can  now  be 
assigned  to  the  monk  John  of  Mont-Cornillon,  who  had 
been  commissioned  by  the  Bl.  Juliana  to  make  the  first 
draft  of  the  Office  for  the  local  Feast  of  Corpus  Christi, 
are  some  hymns  and  proper  antiphons  preserved  in  the 
Antiphonary  of  St.  Martin  at  Liege  as  a  supplement  to 
the  Roman  Office.  Dom  Morin  considers  that  the  com- 
pilers of  the  Cistercian  Office  made  a  remarkable  work, 
far  beyond  the  "  chetives  contributions  "  of  Jean  of  Mont- 
Cornillon  ;  and  that  if  they  would  borrow  nothing  more 
than  the  hymn  for  Complin  from  the  primitive  Liege 
Office,  for  a  much  greater  reason  must  we  discard  all 
notion  that  St.  Thomas  borrowed  from  John. 


Ave  Verum  Corpus. 

The  hymn  is  probably  a  work  of  the  fourteenth  cen- 
tury. A  Reichenau  manuscript  cited  by  Mone  (No.  213) 
declares  that  the  hymn  was  composed  by  "  Innocentius 
Papa ",  and  that  it  has  three  years  of  indulgence  at- 
tached to  it  by  "  Pope  Leo  ",  but  it  is  impossible  from 

1  Das  Fronleichnams-Fest :  seine  ersten   Urkunden  und  Offizien 
in  Theologie  und  Glaube,  1909,  I,  pp.  337-349- 


226  EUCHARISTICA. 

these  indications  even  to  conjecture  the  authorship.  One 
might  at  first  suppose  that  the  great  Innocent  III  (d. 
1216)  was  meant,  as  various  other  hymns  (such  as  the 
Stabat  Mater,  the  Veni  Sancte  Spiritus)  have  been  at- 
tributed to  him.  But  there  is  no  "  Pope  Leo  "  follow- 
ing him,  who  might  have  enriched  the  prayer  with  an 
indulgence  (Leo  IX  died  in  1054,  Leo  X  ascended  the 
throne  of  Peter  in  1513).  It  is  given  as  a  private  de- 
votion at  the  elevation  of  the  Host,  in  Horst's  Paradisus 
Ani??iae,  printed  at  Cologne  in  1614,  and  is  much  used  at 
present  as  a  motet  after  the  Offertory  at  Mass,  or  as  a 
hymn  at  Benediction  of  the  Most  Blessed  Sacrament.  It 
has  received  many  exquisite  musical  settings,  notable 
among  them  being  those  of  Mozart  and  Gounod. 

No  translation  into  English,  so  far  as  I  am  aware,  at- 
tempts to  follow  the  full  rhymic  scheme  of  the  original. 
Caswall's  older  version  is  found  in  the  Baltimore  Manual 
of  Prayers.  It  has  no  double  rhyme.  Oxenham  fol- 
lows the  rhythm  of  the  Latin,  but  varies  the  rhyme. 
Donahoe  has  a  longer  form  of  stanza  than  the  original. 
It  is  indeed  very  difficult  to  reproduce  in  English,  as  a 
translation,  a  stanza  of  eight  lines  with  only  one  change 
of  rhyme,  while  four  of  the  lines  end  in  dissyllabic 
rhyme.  The  original  would,  however,  be  imitated  by  the 
following  attempt  at  such  a  translation : 

Hail,  True  Body,  glorifying 

Mary's    womb — a    virgin-brood  ; 
Truly  suffering  and  dying 

For  mankind  upon  the   Rood ; 
Whose  pierced  Side,  no  drop  denying, 

Flowed  with  Water  and  with   Blood, 
Ere  death  come  with  pain  and  sighing, 

Come  to  us  as  Heavenly  Food. 


COMMENT.  227 

The  companion  hymn,  "Ave  sacer  Christi  sanguis  ",  is 
also  of  the  fourteenth  century.  Most  of  it  is  taken  bodily 
from  a  longer  hymn,  "Ave  caro  Christi  cara." 


Oratio  Metrice  Composita. 

Mone  gives  (I.  no.  221)  the  poem  from  a  manuscript 
at  Mainz,  of  the  fifteenth  century.  It  is  written  in  classi- 
cal hexameters,  which  are  printed  in  the  present  volume 
in  divided  form,  in  order  more  clearly  to  show  the  scheme 
of  internal  and  end-rhyme.  The  most  notable  illustra- 
tion of  this  quaint  and  difficult  device  is  furnished  by 
the  long  poem  of  Bernard  of  Morlas  (or  Morlaix)  De 
contemptu  mundi.  Bernard  set  himself  a  still  more 
difficult  task,  of  providing  double  internal  rhymes  and 
couplets  of  end-rhymes,  as  well  as  variations  (none  of 
them  easy)  of  the  rhymic  scheme. 

Thus  he  has,  like  the  present  poem,  verses  of  the  form : 

Menti  sincerae  possunt  haec  verba  rAacere; 

others,  in  which  the  rhymes  follow  the  order  of  the  Eng- 
lish version  of  the  Oratio  metrice  composita,  e.  g. : 

Quae  mea  verba  monent  tu  noli  tradere  vento, 
Cordis  in  aure  sonent  et  sic  retinere  memento; 

and  still  others  in  that  superabundant  form  which  almost 
defies  equivalent  rendering  in  English: 

Hora  novissima,  tempora  pessima  sunt,  vigilemus ! 
Ecce  rainaciter  imminet  Arbiter  ille  supremus. 


228  EUCHARISTICA. 

Sancti,  Venite. 

In  his  Mediceval  Hymns  and  Sequences,  Neale  trans- 
lates the  hymn  in  rhymed  iambic  pentameters,  and  re- 
marks that,  "  Rugged  and  unpoetical  as  this  hymn  is,  it 
has  a  certain  pious  simplicity  about  it  which  renders  it 
well  worthy  of  preservation."  It  is  found  in  the  Anti- 
phonarium  Benchorense,  or  Antiphonary  written  in  the 
last  quarter  of  the  seventh  century  at  the  monastery  of 
Bangor,  County  Down,  Ireland.  In  the  Antiphonary  the 
hymn  is  headed :  "  Ymnum  Quando  Commonicarent 
Sacerdotes  ".  The  Latin  text  (with  the  exception  of  the 
third  stanza)  and  Neale's  translation  (improved)  are 
given  in  Hymns  Ancient  and  Modern  {Historical  Edi- 
tion, No.  269).  The  text  as  there  given  is  printed  in  the 
form  of  Latin  iambic  hexameter  rhythms,  but  in 
Gueranger's  Liturgical  Year  (Time  After  Pentecost,  Vol. 
I),  as  also  in  Daniel's  Thesaurus  Hymnologicus,  Vol.  I, 
the  rhythms  are  divided  as  in  the  present  volume.  This 
arrangement  is  perhaps  better,  as  it  illustrates  the  con- 
stant recurrence  of  the  rhythmic  caesura  at  the  same 
place,  and  appears  also  to  indicate  that  the  hymn  is  not 
quite  so  "  rugged  "  as  Neale  thinks.  Daniel  considers 
it  conspicuous  "  nobili  quadam  simplicitate."  A  similar 
sober  simplicity  of  diction  and  of  thought  should  mark, 
of  course,  the  translation. 


Laudes  Onmipotens  Perimus  Tibi. 
The  hymn  was  written  in  the  ninth  century  by  Ratpert 
of  St.  Gall,  in  classical  Latin  elegiac  couplets,  which  have 
been  divided   in  the  present  volume  into  hemistichs,   in 


COMMENT.  229 

order  to  illustrate,  first,  the  perfect  metrical  symmetry 
of  the  stanzas  (in  which  the  first,  third  and  fourth  lines 
are  exactly  the  same  from  a  metrical  standpoint)  and, 
secondly,  the  frequent  rhymes  occurring,  like  those  of 
the  Easter  sequence,  Victimae  Paschali,  in  a  somewhat 
haphazard  way,  yet  plainly  not  without  the  knowledge, 
and  doubtless  the  approval,  of  the  composer.  The  per- 
fect metrical  symmetry  seems  to  have  escaped  the  notice 
of  Daniel,  who  (Thesaurus,  III,  p.  293)  prints  the  first 
line  of  the  3rd  stanza  ("  Propitiare  pius  peccata"),  of 
the  4th  ("Angelus  aetheriis  sanctus")  and  of  the  5th 
("  Haec  medicina  potens  coeli  ")  with  a  superfluous  word 
which  should  have  begun  the  second  line  in  each  instance, 
and  in  the  first  two  instances  hides  the  rhymic  effect — 
pius  and  benignus,  aetheriis  and  astris. 

Another  obvious  and  interesting  feature  of  the  hymn 
is  its  responsorial  character.     The  refrain: 

Laudes,  Omnipotens, 
Ferimus   tibi,   dona  colentes 
Corporis  immensi 
Sanguinis  atque  tui — 

is  placed  at  the  head  of  the  hymn,  and  is  repeated  in  full, 
or  in  part,  in  alternate  fashion  after  the  stanzas  of  the 
hymn.  It  thus  imitates  exactly  the  Invitatory  at  Matins 
in  the  Divine  Office,  in  which  the  refrain  (e.  g.  "  Regem 
Confessorum  Dominum  .  .  .  Venite  Adoremus")  is  re- 
peated in  whole  or  in  part  alternately  after  the  verses 
of  the  Psalm  (94),  Venite  exsultemus  etc.  The  Latin 
text,  with  English  prose  version,  is  given  in  Gueranger's 
Liturgical  Year  (Time  After  Pentecost,  Vol.  I,  pages 
434-5). 


230  EUCHARISTICA. 

Ad  Kegias  Agni  Dapes. 

The  hymn  is  Eucharistic  in  character,  although  as- 
signed to  the  Eastertide  offices  (from  Vespers  of  Low 
Sunday  onward).  It  is  a  revision,  in  the  interest  of 
classical  prosody,  of  an  older  hymn,  whose  first  two 
stanzas  will  serve  to  illustrate  the  difficulties  met  by  the 
"  Correctors  of  the  Breviary  "  under  Pope  Urban  VIII : 

Ad  coenam  Agni  providi 
Et  stolis  albis  candidi, 
Post  transitum  maris  rubri 
Christo  canamus  principi. 

Cujus  corpus   sanctissimum 
In  ara  cruris  torridum, 
Cruore  ejus  roseo 
Gustando  vivimus  Deo. 

The  revision  excludes  rhyme,  and  alters  at  times  both 
the  thought  and  the  figurative  allusiveness  of  the  older 
hymn — with  what  success  is  still  a  moot-point  with  hym- 
nologists.  The  Rev.  Dr.  Thompson  (a  Presbyterian),  the 
editor  of  Duffield's  Latin  Hymn-Writers  and  Their 
Hymns,  has  this  to  say :  "  Now  it  is  impossible  to  deny 
to  the  revised  version  merits  of  its  own.  Not  only  does 
it  use  the  Latin  words  which  classic  usage  requires — as 
dapes  in  poetry  for  coena,  rccepta  for  reddita,  inferis  for 
baratro — but  it  brings  into  clearer  view  the  facts  of  the 
Old  Testament  story  which  the  hymn  treats  as  typical  of 
the  Christian  passover.  The  (imperfect)  rhyme  of  the 
original  is  everywhere  sacrificed  to  the  demands  of  metre, 
which  probably  is  no  loss.  But  the  gain  is  not  in  sim- 
plicity, vigor  and  freshness.  In  these  the  old  hymn  is 
much  superior.     The  last  verse  but  one,  for  instance, 


COMMENT.  231 

(Cum  surgit  Christus  tumulo, 
Victor  redit  de  baratro, 
Tyranno  trudens  vinculo 
Et  reserans  Paradisum.) 

presents  in  the  old  hymn  a  distinct  and  living  picture — 
the  picture  which  Luther  tells  us  he  delighted  in  when  a 
boy  chorister  singing  the  Easter  songs  of  the  Church. 
But  in  the  recast  the  vividness  is  blurred,  and  classic 
reminiscence  takes  the  place  of  the  simple  and  direct 
speech  the  early  Church  made  for  itself  out  of  the 
Latin  tongue  ". 

While  dapes  may  be  more  poetical  than  coena,  it  is 
less  Scriptural;  and  coena  is  forever  consecrated  to  the 
Supper  of  the  Lord :  "  Homo  quidem  fecit  coenam 
magnam "  (Luc.  xiv.  16);  "  Convenientibus  vobis  in 
unum,  jam  non  est  dominicam  coenam  manducare  "  (I 
Cor.  xi.  20)  ;  "  Beati  qui  ad  coenam  nuptiarum  Agni 
vocati  sunt"  (Apoc.  xix.  9).  Obviously,  the  fine  flavor 
of  the  allusion  is  dissipated  in  the  frigid  classicism  of 
dapes.  Abbe  Pimont's  surprise  and  chagrin  might  well 
be  echoed  by  all  lovers  of  the  old  hymns:  "Comment 
a-t-on  pu  se  resigner  a  eliminer  ce  mot?"  Again,  the 
word  providi  is  not  found,  nor  is  any  equivalent  expres- 
sion given,  in  the  revision;  and  the  warning  of  St.  Paul 
has  ceased  to  ring  in  the  verse  of  the  hymn :  "  But  let 
a  man  prove  himself :  and  so  let  him  eat  of  that  bread, 
and  drink  of  the  chalice"  (I  Cor.  xi.  28).  Apropos, 
Dr.  Neale  had  rendered  the  first  line  of  the  old  hymn: 
"  The  Lamb's  high  banquet  we  await  ",  but  in  most  re- 
productions of  his  version  the  line  is  altered — "  I  sup- 
pose ",  comments  Neale,  "  from  the  editors  either  not 
seeing  or  not  believing  that  the  adjective  {providi)  ap- 
plies to  ourselves,  not  to  the  Lamb  ". 


232  EUCHARISTICA. 

A  glance  at  the  second  line  of  the  older  hymn  will 
show  how  the  allusiveness  of  albis  has  also  been  lost : 

Ad  coenam  Agni  providi 
Et  stolis  albis  candidi. 

The  neophytes  of  the  early  Church  were  baptized  on 
Holy  Saturday,  and  wore  their  robes  of  white  for  one 
week,  until  Dominica  in  albis  depositis  or,  as  it  is  now 
shortly  called,  Dominica  in  albis  (Low  Sunday).  The 
"  Stolis  amicti  candidis  "  of  the  revision  is  not  quite  so 
suggestive  of  the  ancient  custom  of  the  chrisom-robe, 
and  might  be  taken  metaphorically  to  represent  merely 
the  purity  with  which  we  should  approach  the  Holy 
Table. 

The  sentiment  of  the  antiquarian  lover  of  the  medieval 
hymns  should  not  prevent  him  from  recognizing  the  fact 
that  a  good  change  was  wrought  by  the  revisers  in  the 
figure  of  the  second  stanza: 

Cujus  corpus   sanctissimum 
In  ara  cruris  torridum — 

for  although,  according  to  tradition,  the  Israelites  cele- 
brated their  Pasch  by  eating  the  roasted  flesh  of  a  lamb, 
the  figure  presented  to  our  contemplation  by  the  "  corpus 
torridum "  of  Christ  is  an  unpleasant  one.  And  so 
Daniel,  not  friendly  to  the  efforts  of  the  revisers  of 
Urban  VIII,  still  agrees  thoroughly  with  them  in  the 
change  into 

Almique   membra  corporis 
Amor   sacerdos   immolat. 

"  Everybody  will  admit  ",  he  says,  "  how  inept  and  pro- 
vocative   rather    of    disgust    than    of    devotion ",    is    the 


COMMENT.  233 

figure  of  the  "roasted  body"  of  our  Lord;  and  he 
thinks  it  wonderful  that  the  Lutheran  poets,  and  even 
Luther  himself,  should  have  perpetuated  a  figure  that 
should  only  excite  loathing.  In  the  Catholic  Primer  of 
1604,  the  translator  avoids  the  figure  contained  in 
torridum,  and  renders  the  word  by  "  in  torture  "  : 

Whose  corpse  most  holy  did  remain 
In  torture  on  the  cross  distrest. 

This  old  English  version  is  on  the  whole  faithful,  but  not 
very  careful  to  avoid  crudenesses  in  metre  and  phrase. 
It  contains  an  over-abundance  of  such  metrical  shifts  as 
the  auxiliary  verbs  did,  doth,  hath,  which  are  too  evi- 
dently introduced  to  eke  out  the  metre  or  to  provide 
a  rhyme. 


Ave  Yivens  Hostia. 
The  original  Latin  (found  in  the  Echo  Hymnodie  of 
1657)  was  sent  to  the  translator  by  the  Very  Rev.  E. 
Poirier,  S.S.S.,  with  a  request  that  it  be  translated  into 
English  verse  of  equal  rhythms,  in  order  that  it  might  be 
sung  by  choirboys  and  men.  The  English  version,  with 
musical  setting  for  Soprano,  I  and  II  Tenor  and  Bass, 
appeared  in  Emmanuel  for  May,  1911,  and  also  in  separ- 
ate form  (with  the  Latin  text  furnished  in  column  form). 


Praise  the  Blessed  Sacrament. 

The  French  hymn  was  composed  for  the  celebration 
of  the  twenty-fifth  anniversary  (1882)  of  the  founda- 
tion   of    the    Institute    of    Perpetual    Adoration.      The 


234 


EUCHARISTICA. 


English  translation,  made  at  the  request  of  a  religieuse 
of  the  London  house  of  the  Order,  was  published  in 
leaflet  form,  in  England  and  in  America,  with  the  notice 
that  "It  is  sent  to  all  the  parishes  where  the  Associa- 
tion is  established,  that  it  may  be  sung  after  the  recital 
of  the  Act  of  Reparation,  to  close  the  Hour  of  Adora- 
tion. It  has  become  the  hymn  of  the  Association " 
(i.  e.  the  Association  of  Perpetual  Adoration  and  Work 
for  Poor  Churches) .  The  English  version  was  of  course 
made  in  the  exact  rhythm  of  the  original  French  in  order 
to  suit  the  melody : 

Refrain. 


9 


Low   in 


::[:: 


end  -  less     wor  -  ship      bent,  Praise  the 


J    J    ^«|J»  J  hi   I    A— £-4 


Bless  -  ed    Sac  -  ra  -  ment !     Low  in     end  -  less  wor  -  ship 


*= 


bent,     Praise    the       Bless 


ist  Verse 


ed      Sac  -   ra  -    ment ! 


zzc: 


-p- 
t 


v  i  i 


-h — 


V— 


Won-drous  love     that     can    not       fal  -  ter ! 


Je 


sus 


in      the   Host  doth  dwell      Day  and  night  up  -  on    the 

D.  C.  Refrain, 
o 


^mn 


-& — 


ii 


Near    to     those       lie     loves      so      well. 


COMMENT.  235 

THE  HYMNS  OP  THE  OFPIOE  OF  THE  SACRED 

HEAET. 

It  is  very  probable  that  these  hymns  do  not  antedate 
the  eighteenth  century.  Abounding  in  direct  and  per- 
sonal appeals  to  the  Sacred  Heart  of  Jesus,  they  utter 
again  and  again  the  "  lyric  cry "  of  the  singer.  Al- 
though of  comparatively  recent  composition,  their  play 
of  fancy  and  of  imagination,  their  rhetorical  finish,  their 
condensed  phraseology,  give  clear  intimations  of  a  skill 
which  has  profited  by  the  models  constructed  by  St.  Am- 
brose. They  abound,  too,  in  Biblical  allusion,  every 
stanza  recalling  some  type,  or  figure,  or  prophecy,  or 
fulfilment. 

The  hymns  "  En  ut  superba  criminum  ",  "  Cor,  area 
legem  continens  ",  "Auctor  beate  saeculi  "  belong  to  the 
Feast  of  the  Sacred  Heart  of  Jesus.  The  other  two  hymns 
included  here  ("  Quicumque  certum  quaeritis "  and 
11  Summi  Parentis  Filio")  belong  to  an  Office  granted 
by  special  concession. 

In  the  translations  given  in  the  present  volume,  an  at- 
tempt is  made  to  combine  faithfulness  with  a  greater  de- 
gree of  condensation  of  phrase  and  stanza  than  has  been 
thought  desirable  in  the  versions  which  have  come  under 
the  translator's  eye.  Each  stanza  of  the  original  is  "  a 
little  picture  painted  well  ",  a  cameo  exquisitely  finished; 
and  our  effort  has  been  to  make  frame  and  setting  har- 
monize with  thought  and  phrase. 


Ad  Cor  Jesu. 
This,  and  the  following,  poem  are  given  in  the  Ap- 
pendix of  the  second  volume  of  Daniel's  Thesaurus,  with- 


236  EUCHARISTICA. 

out  comment  or  indication  of  the  source.  Probably  they 
belong  to  the  17th  or  18th  century;  if  so,  the  occasional 
looseness  of  the  rhyme  might  suggest  that  they  are  mod- 
ern hymns  turned  into  a  Latin  which  strives  to  preserve 
fidelity  at  the  expense  of  rhyme.    A  line  in  the  last  stanza : 

In  petrae  hoc  foramine, 

recalls  Augustus  Toplady's  "  Rock  of  Ages,  cleft  for  me  " 
(published  in  1776),  which  was  done  into  Latin  verse 
by  W.  E.  Gladstone  (1848),  in  the  style  of  medieval 
hymnody : 

Lapis  pro  me  perforatus, 
Condar  intra  tuum  latus,  etc. 

It  is  curious  to  find  Toplady's  hymn  printed  in  the 
Catholic  hymnal,  Lyra  Catholic  a  (New  York,  1851,  p. 
349),  thus: 

HYMN 

Jesus  pro  me  perforatus. 

Rock  of  Ages,  rent  for  me, 

Let  me  hide  myself  in  thee,  etc., 

as  though  the  hymn  were  a  translation  from  the  Latin. 
It  is  clear  that  the  Catholic  editor  did  not  know  that  its 
author  was  an  English  Calvinist,  and  accordingly  did  not 
suspect  any  questionable  doctrine  in  the  lines: 

Nothing  in  my  hand  I  bring, 
Simply  to  thy  Cross  I  cling — 

a  thought  more  clearly  brought  out  in  an  altered  version 

(1836)  : 

Merit  I  have  none  to  bring, 
Only  to  thy  Cross   I  cling. 


COMMENT.  237 

Besides  Gladstone's  version,  Toplady's  hymn  was  Latin- 
ized by  C.  I.  Black  (1867),  "  Mihi  fissa,  Rupes  diva"; 
by  R.  Bingham  (1871),  "O  rupes  aeterna,  mihi  per- 
cussa,  recondar " ;  by  H.  M.  Magill  (1876),  "Rupes 
aevum  fissa  quondam";  by  G.  S.  Hodges  (1876), 
"  Saeculorum,  pro  me  fissa";  by  S.  T.  Rand  (1889), 
"  Rupes  saeculorum,  te  ". 

The  second  hymn   (Dignare  me)    is  of  interest  prin- 
cipally because  of  its  peculiar  stanzaic  form. 


Poems  of  Pope  Leo  XIII  on  the  Sacred  Heart. 

On  the  15th  of  September,  1896.  Leo  XIII  affection- 
ately consecrated  Julius  Sterbini  and  his  family  to  the 
august  Heart  of  Jesus,  and  as  a  memorial  of  the  event, 
presented  them  with  a  picture  of  the  Divine  Heart,  and 
accompanied  this  with  the  two  poems.  It  may  prove  of 
interest  to  give  here,  together  with  translation  into 
English,  what  was  probably  the  original  draft  of  the 
first  poem. 

Iuli  munus  habe,  Cor  Iesu  :  manat  abunde 
Inde  salutiferae  vena  perennis  aquae. 

Quem  Iesu  de  Corde  fluens  lustraverit  unda, 
Abstergi  labes  sentiet  ille  suas. 

Tu  quoque  iam  propera  ad  fontem,  hoc  te  merge  lavacro ; 
Pulchrior  evenies  et  nive  candidior — 

Mergeris :  en  subito  detersus  lucida  coelo 
Figere  vividius  lumina  munda  vales ; 

Quaerere  nee  coelum  cessas ;  insana  cupido 
Si  quando  illecebris  urgeat  in  vetitum, 


238  EUCHARISTICA. 

Reiicis  indignans :  animum  tenet  una  voluptas 
Divinis  mentem  pascere  deliciis. 

Atque,  imo  quae  corde  latent,  arcana  recludens 
Ad  Iesum  perhibes  te  magis  usque  trahi 

Vi  dulci  et  grata;  benefacta  et  dona  recenses 
Quae  tibi  munifica  contulit  Ipse  manu — 

Sic  tua  sit  semper  virtus,  tua  gloria  Iesus ! 
Et  tuus  incenso  pectore  iugis  amor : 

Invictum  robur  dura  in  certamina  vitae, 
Fulgida  lux  signans  tutum  iter  ad  patriam ! 

Julius,  as  gift  to  thee,  I  send 
The  Saviour's  heart,  whence  flow 

Life-giving  floods  that  have  no  end, 
To  heal  our  every  woe. 

Whoso  doth  wash  in  that  dear  tide 
Still  flowing  from  within 

The  Saviour's  riven  heart  and  side 
Is  cleansed  from  every  sin. 

O  haste  thee  to  that  fountain  clear ; 

Accept  that  healing  bath  ! 
In  whiter  raiment  thou'lt  appear 

Than  e'en  the  snowflake  hath ! 

Thou  plungest  in;  lo !  cleansed  of  sin, 
Now  can'st  thou  fix  thine  eyes 

With  steadier  gaze  than  erst  had  been 
Upon  the  expectant  skies. 

Thither  no  weary  feet  you  drag, 
But  fly  with  eager  wings; 

Though  passion  lead,  with  giddy  flag, 
The  way  to  evil  things. 

Things  evil  still,  however  bright, 
Your  heart  doth  now  decline; 

For  it  can  know  but  one  delight — 
To  feed  on  joys  divine ! 


COMMENT.  239 

Unsealing  now  thy  deepest  heart, 

Thou  findest  there,  I  know, 
Rather  to  seek  "  the  better  part " 

Thy  Jesus  doth  bestow 

With  sweet  compulsion.     And  thy  mind 

Doth  number  as  the  sands 
His  gifts  to  thee,  freely  assigned 

By  His  unsparing  hands. 

Thus  may  thy  Jesus  ever  be 

Thy  strength,  thy  glory  blest; 
Thy  love,  that  ceaseless  as  the  sea, 

Beats  in  thy  flaming  breast : 

A  tower  of  strength  that  shall  thy  foes 

And  all  their  darts  withstand ; 
A  light  that  safe  the  pathway  shows 

Unto  the  Fatherland ! 


Jesu  Dulcis  Memoria. 

It  is  perhaps  impossible  to  render  the  melodic  sweet- 
ness of  St.  Bernard's  hymn  more  sweetly  in  English  metre 
and  English  idiom  than  Caswall  has  done  it.  The 
Doctor  Mellifluus  found  in  the  liquid  Latin  at  his  com- 
mand a  verbal  and  phrasal  honey  which  he  collected 
from  many  sources  until  the  honeycomb  fairly  dripped 
with  its  weighted  largess.  And  Caswall  seems  in  his 
version  to  have  done  the  same  thing  with  almost  equal 
success  in  the  arid  fields  of  English  vocabulary.  Doubt- 
less he  was  justified  by  the  example  of  St.  Bernard  him- 
self, in  seeking  melody  as  the  first  of  all  desirable  things 
in  any  hymn  that  should  attempt  to  sing  the  ineffable 
sweetness  of  the  name  of  JESUS.  Having  paid  this 
tribute  to  the  translator,  we  feel  that  we  need  hardly 
add  the  critical  charge  of  unliteralness  in  the  English 


240  EUCHARISTICA. 

rendering.  Indeed,  Caswall  disregards  —  and  justly 
enough — the  metre  and  the  rhymic  scheme  of  the  original 
Latin,  and  is  not  slow  to  depart  from  the  thought  as 
well,  when  a  change  can  bring  more  music  into  the  trans- 
lation. Let  us  instance  in  illustration  the  first  stanza, 
than  which  nothing  can  be  more  felicitous,  whether  we 
consider  the  original  or  its  translation : 

Jesus  dulcis  memoria, 
Dans  vera  cordis  gaudia; 
Sed  super  mel  et  omnia 
Ejus  dulcis  praesentia. 

Jesu !  the  very  thought  of  Thee 
With  sweetness  fills  my  breast ; 

But  sweeter  far  it  is  to  see, 
And  in  Thy  presence  rest. 

It  will  be  observed  that  the  rhymic  scheme  of  the 
Latin  verse  (a  scheme  carried  throughout  the  long  poem) 
is  the  richest  possible ;  while  the  translation  falls  into 
easier  alternating  rhymes.  The  metre,  too,  of  the  trans- 
lation varies  from  that  of  the  original,  and  gains  in  beauty 
thereby.  But  in  the  third  line  the  thought  itself  of  the 
original  is  quite  changed — and  similarly  improved  upon. 
11  But  sweeter  far  Thy  face  to  see  "  is  not  a  translation 
of  "  Sed  super  mel  et  omnia  " — not  a  translation,  but 
an  improvement. 

A  request  having  been  made  for  a  new  rendering  of 
the  hymn  into  English,  we  venture  to  offer  one,  not  as  a 
version  superior  or  even  equal  to  that  of  Caswall,  but 
simply  as  a  variant  one.  If  it  possess  any  merit,  the 
merit  will  not  be  that  of  sweetness,  but  of  fidelity  to 
the  metre,  the  rhymic  scheme,  and  the  thought  of  the 
original. 


COMMENT.  241 

The  three  hymns  of  the  Feast  of  the  Most  Holy  Name 
of  Jesus  are  pieced  together  out  of  unconnected  stanzas 
of  the  longer  hymn  of  St.  Bernard.  Thus,  the  hymn  for 
Vespers  consists  of  stanzas  1,  2,  3,  5  ;  that  for  Matins, 
of  stanzas  9,  11,  4,  14;  that  for  Lauds,  of  stanzas  22, 
20,  27,  35. 

The  rhymic  device  of  St.  Bernard's  hymn  forms  an 
exquisite  musical  setting  for  the  text.  The  burden  of 
the  text  is  the  name  of  JESUS.  As  every  stanza  bears 
only  this  sweet  burden  of  thought,  so  shall  every  stanza 
contain  but  one  music  of  rhyme,  which,  like  the  pleasant, 
continuous  jingling  of  a  single  bell,  shall  dominate  all 
the  phrasal  harmony  and  assert  the  ecstasy  of  a  single 
emotion.  The  English  translation  has  attempted  to  imi* 
tate  the  Latin  in  this  respect. 


The  translations  of  the  three  hymns  were  published, 
with  the  above  prefatory  remarks,  in  the  Ecclesiastical 
Review  (January,  1900).  In  a  subsequent  issue  of  the 
Review  a  correspondent  questioned  the  ascription  of  the 
authorship  to  St.  Bernard,  because  Gueranger,  in  his 
volume  on  Le  Temps  de  Noel  (II,  324)  in  the  series 
of  UAnnee  Liturgique,  says  that  there  are  "incontestable 
manuscripts  "  to  prove  that  these  hymns  are  the  work  of 
a  Benedictine  abbess  of  the  14th  century. 

This  question  of  the  authorship  of  these  well-known 
and  well-loved  hymns  is  perhaps  of  sufficient  permanent 
interest  to  justify  the  reproduction,  in  this  place,  of  the 
present  writer's  answer  to  the  question  of  the  corres- 
pondent of  the  Review: 


242  EUCHARISTICA. 

Qu.  In  an  article  in  the  January  Review  the  three  hymns  of 
the  Feast  of  the  Holy  Name  of  Jesus  are  attributed  to  St. 
Bernard.  Dom  Gueranger  in  his  book  Le  Temps  de  Noel,  tome 
II,  pag.  324,  says  that  there  are  "incontestable  manuscripts"  to 
prove  that  these  hymns  are  the  work  of  a  Benedictine  abbess  of 
the  fourteenth  century.     Is  Dom  Gueranger  right? 

Resp.  In  the  English  translation  (Christmas,  Vol. 
II)  of  Dom  Gueranger' s  work,  Le  Temps  de  Noel,  the 
passage  in  which  the  authorship  of  the  "  Jesu  dulcis 
memoria "  is  denied  to  St.  Bernard,  reads :  "  The  two 
hymns  wrhich  follow"  (he  has  just  given  the  hymn  for 
Vespers,  "  Jesu  dulcis  memoria,"  and  is  about  to  give 
that  for  Matins,  "  Jesus  Rex  admirabilis,"  and  that  for 
Lauds,  "Jesu  decus  angelicum")  "and  which  are  used 
by  the  Church  for  the  Matins  and  Lauds  of  the  Feast, 
are  by  the  same  writer  as  the  Hymn  of  Vespers,  '  Jesu 
dulcis  memoria.'  They  were  for  a  long  time  attributed 
to  St.  Bernard,  but  manuscripts  have  been  found,  which 
prove  beyond  a  doubt,  that  they  were  composed  by  a 
Holy  Abbess  of  the  Order  of  St.  Benedict,  who  lived 
in  the  fourteenth  century." 

Your  correspondent  asks:  "  Is  Dom  Gueranger  right?" 
I  answer  that  he  is  right  in  saying  that  the  hymns  "were 
for  a  long  time  attributed  to  St.  Bernard,"  but  that  he 
seems  to  be  in  error  in  his  ascription  of  them  to  an 
abbess  of  the  fourteenth  century.  The  Bodleian  Library 
contains  a  MS.  which  is  confidently  asserted  to  be  of  the 
twelfth  century,  and  to  be  probably  the  original  version. 
It  has  forty-two  stanzas  of  four  lines  each.  The  Bod- 
leian has  also  another  MS.  of  the  thirteenth  century, 
beginning,  like  the  former,  with  the  line  "  Dulcis  Jesu 
memoria."     An  Einsiedeln  MS.  (1288)  printed  by  Morel 


COMMENT.  243 

omits  the  thirty-ninth  stanza.  It  is  to  be  regretted  that 
Dom  Gueranger  did  not  specify  the  MSS.  on  which 
he  relied  for  his  opinion,  and  that  he  did  not  mention 
their  locale.  However,  as  he  declares  that  they  indicate 
a  fourteenth-century  authorship,  his  contention  falls  in 
the  presence  of  MSS.  like  those  in  the  Bodleian. 

It  must  be  admitted,  however,  that,  while  these  early 
MSS.  make  it  possible  to  hold  that  St.  Bernard  composed 
the  great  hymn,  they  cannot  assure  us  of  that  fact.  And 
it  may  yet  appear  that  the  learned  author  of  the  Annee 
Liturgique  was  correct  in  denying  the  ascription  to  St. 
Bernard.  The  argument  pro  is  apt  to  rest  upon  the 
similarity  of  some  of  the  stanzas  of  the  hymn  to  authentic 
passages  in  St.  Bernard's  prose  works.  "  Sancti  Doc- 
toris  venam  sapit,"  as  Mabillon  says.  A  beautiful  il- 
lustration of  this  is  found  in  the  sixth  lesson  of  the  Feast 
(S.  Bern.  Sermo  15  super  Cant.)  :  "  Jesus  mel  in  ore,  in 
aure  melos,  in  corde  jubilus."  Compare  this  with  the 
stanza  of  Lauds : 

Jesu  decus  angelicum, 
In  aure  dulce  canticum, 
In  ore  mel  mirificum, 
In  corde  nectar  coelicum. 

The  same  Sermo  will  furnish  other  illustration  of  sim- 
ilarity of  thought,  although  not,  I  think,  a  similarity  of 
phrase  so  striking  as  that  just  quoted.  An  argument 
founded  on  such  a  similarity  is,  nevertheless,  open  to 
some  suspicion,  as  Daniel  contends  (Thes.  Hymnol.,  iv., 
p.  215).  And  Mone  enumerates  six  hymns  (in  one  MS.) 
attributed  to  the  Saint  without  sufficient  reason.  Daniel 
admits   the   difficulty   of   ascribing   definite   authorship : 


244  EUCHARISTICA. 

"  Origo  autem  huius  antiquissimi  hymni  S.  Bernhardo 
tribuenda  sit  necne  certo  evinci  haud  potuerit."  Schlosser 
(i.  431)  quotes  G.  Fabricius :  "Auctoris  incerti;"  Bonsi: 
"  D'incerto  autore;"  Signoretti:  "  Quest'inno  trovasi  nelle 
opere  di  S.  Bernardo,  a  cui  per  altro,  per  giudizio  del 
P.  Mabillone,  non  deve  attribuirsi."  Nevertheless,  these 
opinions  carry  little  weight  to-day.  It  was  certainly  at- 
tractive to  the  older  hymnologists  to  dispute  learnedly 
the  ascription  of  a  hymn  they  could  not  trace  back  to 
MSS.  of  an  earlier  date  than  the  fourteenth  century. 
Dom  Gueranger,  who  wrote  before  the  first  volume  even 
of  Daniel  had  appeared,  found  ample  field  for  his  con- 
tention. I  do  not  happen  to  have  access  to  the  French 
original  of  the  Annee  Liturgique ;  but  it  is  clear  from  the 
Preface  to  the  first  volume  of  the  same  writer's  In- 
stitutions Liturgiques,  that  he  was  then  engaged  on  his 
after  great  work.  That  volume  appeared  in  1840,  and 
in  its  Preface  promised  the  first  instalment  of  the  Annee 
in  the  autumn  of  the  following  year.  The  second  volume 
of  the  Institutions  (1841)  contains  an  advertisement  of 
the  Deuxieme  Division  of  the  Annee  as  already  issued. 
It  was  in  this  same  year  that  the  first  volume  of  Daniel's 
epoch-making  work  came  out,  giving  the  "  Jesu  dulcis  " 
in  forty-eight  stanzas,  with  many  critical  readings  noted. 
In  the  fourth  volume  of  his  Thesaurus,  published  four- 
teen years  later,  he  uses  the  splendid  labors  of  Mone, 
whose  three  volumes  had  meanwhile  appeared,  to  further 
illustrate  and  amend  his  treatment  of  the  Hymn. 
Gueranger  was,  therefore,  justified  in  his  contention  by 
his  "  incontestable  manuscripts  " — justified,  that  is  to  say, 
subjectively,  however  much  subsequent  finds  should  have 
rendered  his  view  untenable. 


COMMENT.  245 

Hymnologists  of  the  present  day,  while  they  fail  to 
prove  that  St.  Bernard  wrote  the  hymn,  seem  to  be  un- 
animous in  ascribing  it  to  him.  They  have  reason  for 
maintaining  the  older  tradition,  as  the  grounds  on  which 
it  was  assailed,  or  at  least  questioned,  were  found  (by 
the  discovery  of  very  early  MSS.)  to  have  been  so  in- 
secure.    Thus  Trench  still  asserts  in  his  third   edition 

(1874)  the  Bernardine  authorship  ascribed  in  the  first 
(1849).  He  says:  "This  poem,  among  those  of  St. 
Bernard  the  most  eminently  characteristic,  consists  of 
nearly  fifty  quatrains,  and,  unabridged,  would  have  been 
too  long  for  insertion  here ;  not  to  say  that,  with  all  the 
beauty  of  the  stanzas  in  particular,  as  a  whole  it  lies  un- 
der the  defect  of  a  certain  monotony  and  lack  of  progress. 
Where  all  was  beautiful  the  task  of  selection  was  a  hard 
one;  but  only  so  could  the  poem  have  found  place  in 
this  volume;  while,  for  the  reasons  just  stated,  there  is 
gain  as  well  as  loss  in  presenting  it  in  this  briefer  form  " 
(p.  251).  He  prints  a  cento  of  fifteen  stanzas.  Schlosser 
(1863)  ascribes  it  to  the  Saint.  SchafT,  in  Christ  in 
Song  (1869),  also  ascribes  it  to  St.  Bernard:  "  Jubilus 
rhythmicus  de  nomine  Jesu,  the  sweetest  and  most  evan- 
gelical (as  the  Dies  Irae  is  the  grandest,  and  the  Stabat 
Mater  the  most  pathetic)  hymn  of  the  Middle  Ages 
...  by  St.  Bernard  of  Clairvaux  (called  Doctor  mel- 
lifliius  ...)."     So,   too,    March,   in  his  Latin  Hymns 

(1875)  ;  and  Dufneld,  in  Latin  Hymns  (1889),  who,  in 
a  sketch  of  the  Saint's  life,  says :  "  The  Church  universal 
has  made  Bernard  her  own ;  and  the  very  translations  of 
his  verses  are  half -inspired.     And  while  we  sing — 

Jesus,  the  very  thought  of  thee 
With  sweetness  fills  my  breast, 


246  EUCHARISTICA. 

we  shall  sing  '  with  the  spirit  and  with  the  understanding, 
the  very  strain  that  the  Abbot  of  Clairvaux  was  sent  on 
earth  to  teach !"  Finally,  the  Dictionary  of  Hymnology 
(1892)  says:  "  This  hymn  has  been  generally  (and  there 
seems  little  reason  to  doubt,  correctly)  ascribed  to  St. 
Bernard ;  and  there  are  many  parallels  to  it  in  his  genuine 
prose  works,  especially  that  on  the  Canticles.  It  has 
been  variously  dated  1130,  1140,  or  1153;  but  as  positive 
proof  is  lacking  that  it  is  unquestionably  the  work  of  St. 
Bernard  it  is  manifestly  impossible  to  fix  a  date  for 
its  composition."  x  In  ascribing  the  great  hymn  to  the 
great  Saint,  I  have  followed  both  an  early  and  a  late 
tradition. 


The  hymns  have  been  translated  many  times  into  Eng- 
lish, but  I  do  not  recall  any  version  which  preserves  the 
rhymic  scheme  of  the  Latin.  The  Primer  of  1685  be- 
gins its  translation  thus : 

Jesu,  the  only  thought  of  thee 

Fills  with  delight  my  memory; 

But  when   thou  dost  thy  presence  show, 

Heaven  seems  into  my  breast  to  flow. 

The  version  of  the  Evening  Office,   1725,  is  possibly  by 

Dryden : 

If  Jesus  called  to  mind  imparts 
Sweetness  and  joy  to  pious  hearts, 
When  we  behold  him  face  to  face 
All  earthly  sweetness  must  be  base. 

1  The  2nd  edition  (1907)  of  the  Dictionary  has  not  discovered, 
in  the  interim,  any  additional  reason  of  sufficient  weight  to  dis- 
turb its  previous  view  that  the  traditional  ascription  is  probably 
correct.  Dom  Pothier,  however,  has  found  the  hymn  in  a  MS. 
of  the  eleventh  century,  ascribed  to  a  Benedictine  abbess;  and 
this  would  refute  the  ascription  to  St.  Bernard  (b.  1090,  d.  H53)- 


COMMENT.  247 

Prior  J.  D.  Aylward  translates : 

The  memory  sweet  of  Jesus'  name 

True   joy  brings   to   the  breast ; 
But  far  above  all  honied  sweets 

Is  his   dear   presence   blest. 

R.  Campbell  begins : 

Thy  sweet  remembrance,  Lord,  imparts 
Serenest  joy  to   faithful  hearts ; 
But  far  above  all  sweetest  things, 
The  sweetness  that  thy  presence  brings. 


A  PKATEK  APTEE  MASS. 

Some  editions  of  the  Missal  and  of  the  Breviary  place 
the  "  Prayer  of  St.  Augustine  "  among  the  devotions  ap- 
propriate for  the  "  thanksgiving "  after  Mass.  In  a 
certain  parish  of  the  Diocese  of  Philadelphia  the  practice 
of  daily  or  frequent  Communion  has  become  so  general 
that  the  pastor  has  organized  a  public  "  thanksgiving  ", 
with  stated  prayers  (printed  in  leaflets  for  distribution) 
recited  aloud  for  or  by  the  whole  congregation,  and  has 
included  the  "  Prayer  of  St.  Augustine  ".  So  far  as  the 
translator  knows,  it  has  not  appeared  in  any  other  English 
form ;  and  he  therefore  ventures  to  place  it  here : 

Prayer  of  St.  Augustine. 

Before  thine  eyes,  Lord,  we  carry  our  iniquities,  and  compare 
them  with  our  punishments. 

If  we  weigh  the  evil  we  have  wrought,  we  find  that  we  suffer 
less  than  we  deserve. 

Heavy  is  that  which  we  have  done :  light  is  that  which  we  suffer. 

We  feel  the  punishment  of  sin ;  and  yet  we  continue  to  sin. 


248  EUCHARISTICA. 

Our  weakness  is  bruised  by  Thy  scourges ;  yet  is  not  our 
iniquity  lessened. 

The  sick  mind  is  tormented  ;  but  the  proud  neck  does  not  bend. 

Our  life  sighs  forth  its  sorrow ;  but  amends  not  its  evil-doing. 

If  Thou  hold  back  Thine  hand,  we  fail  to  correct  our  faults; 
if  Thou  strike  us,  we  do  not  bear  it  patiently. 

Under  Thy  lash,  we  confess  our  wrong-doing ;  yet  after  the 
visitation,  we  forget  the  cause  of  our  tears. 

When  Thou  threatenest,  we  promise  amendment ;  when  thou 
holdest  back  the  blow,  we  break  the  promise.  Thou  strikest,  and 
we  cry  for  mercy;  Thou  sparest,  and  again  we  provoke  Thee 
to  strike. 

We  confess  our  guilt,  Lord ;  and  we  know  that  unless  Thou 
absolve  us,  justly  mayest  Thou  destroy  us. 

Grant,  Almighty  Father,  that  which  we,  without  any  deserving, 
ask  of  Thee ;  for  Thou  didst  create  out  of  nothing  them  who 
would  thus  supplicate  Thy  bounty.  Through  Christ,  our  Lord. 
Amen. 

V. — Deal  not  Thou  with  us,  O  Lord,  according  to  our  sins. 

R. — Nor  reward  us  according  to  our  iniquities. 

Let  us  pray. 

O  God,  who  art  offended  by  sin  and  appeased  by  repentance, 
look  down  graciously  upon  the  supplications  of  Thy  people 
praying  to  Thee,  and  turn  away  the  scourges  of  Thy  wrath,  which 
for  our  sins  we  justly  deserve,  through  Christ  our  Lord.     Amen. 


THE  BLESSING  OP  VESTMENTS. 

The  prayers  found  in  the  Pontificate  and  the  Rituale 
for  the  Blessing  of  the  Priestly  Vestments,  Altar-Cloths, 
and  Corporals,  were  translated  into  English  at  the  request 
of  the  Tabernacle  Society  of  Philadelphia,  and  appeared 
in  the  Annals  of  that  Society  with  the  following  interest- 
ing and  informing  comment : 

11  The  custom  of  blessing  vestments  has  existed  since 
the  eighth  century ;  that  is,  from  that  time  prayers  have 
been  recited  over  these  articles,  which  are  thus  set  apart 


COMMENT.  249 

from  profane  use  that  they  may  be  entirely  consecrated 
to  Divine  service. 

"  Creatures  have  been  vitiated  by  the  devil.  St.  Paul 
says  that  they  groan  and  sigh  for  deliverance.  They  are 
purified  by  the  Word  of  God  and  by  prayer.  That  man 
may  remember  his  noble  origin,  his  dignity,  the  Church 
says :  Thou  art  holy ;  see :  I  bless  the  fire,  the  water, 
the  land;  I  bless  thy  food,  the  fields,  the  meadows,  the 
vineyards,  because  thou  dost  come  in  contact  with  them ; 
I  bless  even  thy  last  dwelling. 

11  The  blessing  of  the  Church  communicates  its  virtue 
to  creatures  and  sanctifies  souls.  Therefore  vestments 
are  blessed — 

"1.  To  counteract  the  wicked  designs  of  the  devil. 

"2.  To  withdraw  them  from  profane  use. 

11  3.  To  give  them  the  power  to  excite  in  us  the  senti- 
ments with  which  the  Church  desires  to  inspire  us. 

"...  The  beauty  and  solemnity  of  the  prayers  (for 
vestments)  cannot  fail  to  increase  the  devotion  of  our 
Associates  and  readers." 

These  prayers  have  been  included  in  this  volume  with 
the  thought  and  hope  that  they  may  fulfill  the  expectation 
voiced  in  the  closing  paragraphs  of  the  comment  of  the 
Annals. 

Blessing  of  the  Priestly  Vestments. 

V.  Our  help  is  in  ths  name  of  the  Lord. 

R.  Who  hath  made  heaven  and  earth. 

V.  The  Lord  be  with  you. 

R.  And  with  thy  spirit. 

Let  us  pray. 

O  Almighty  and  Everlasting  God,  Who  hast  decreed,  through 
Moses  Thy  servant,  that  vestments  should  be  made  for  the  High 


250  EUCHARISTICA. 

Priests  and  Priests  and  Levites  unto  the  performance  of  their 
ministry  in  Thy  sight  and  the  honor  and  glory  of  Thy  Name : 
incline  favorably  unto  our  petitions,  and  pouring  from  above  Thy 
heavenly  grace  upon  these  priestly  vestments,  deign  through  us 
Thy  lowly  servant  to  purify  *i*  and  bless  Hh  and  consecrate  *i* 
them  with  a  most  plenteous  blessing:  that  they  may  be  blessed 
and  made  worthy  for  the  divine  rites  and  sacred  mysteries :  and 
may  Thy  Bishops  and  Priests  and  Levites,  who  shall  be  clothed 
therewith,  merit  protection  and  strength  against  all  the  attacks 
and  temptations  of  evil  spirits :  and  grant  them  to  serve  and 
remain  in  Thy  sacred  mysteries  fittingly  and  worthily,  and  to 
persevere  therein  devout  and  pleasing  to  Thee.  Through  Christ 
our   Lord.     R.     Amen. 

Let  us  pray. 

O  God,  the  Conqueror  of  unconquered  power,  the  Creator  and 
Sanctifier  of  all  things,  incline  unto  our  prayers,  and  deign  with 
Thy  own  lips  to  bless,  *%•  sanctify,  *i*  and  consecrate  *i*  these 
vestments  of  the  levitical,  sacerdotal,  and  pontifical  glory,  for  the 
use  of  Thy  ministers,  and  deign  to  render  pleasing  to  Thee  all 
them  who,  made  worthy  of  Thy  mysteries,  shall  use  them  and 
serve  Thee  therein  devoutly  and  commendably.  Through  Jesus 
Christ  Thy  Son  our  Lord,  Who  liveth  and  reigneth  with  Thee  in 
the  Unity  of  the  Holy  Ghost  for  ever  and  ever.     R.     Amen. 

Let  us  pray. 

*  O  Lord  God  Almighty,  Who  didst  command  Thy  servant 
Moses  to  make  for  Thy  High  Priests,  Priests  and  Levites,  the 
vestments  for  the  service  of  the  tabernacle  of  the  covenant,  and 
didst  fill  him  thereunto  with  the  spirit  of  wisdom,  deign  to  bless, 
►J*  sanctify,  *i*  and  consecrate  *i*  these  vestments  for  the  service 
and  splendor  of  Thy  mysteries;  and  grant  that  the  ministers  of 
Thy  Altar  who  shall  wear  them  may  be  worthily  filled  with  the 
grace  of  the  sevenfold  Spirit,  and  clothed  with  the  robe  of 
chastity  together  with  the  fruit  of  the  good  works  of  their  worthy 
ministry — a  blessed  immortality.     Through  Christ  our   Lord. 

R.     Amen. 

[Then  he  sprinkles  the  vestments  with  holy  water.] 


*  In  the  Rituale,  but  not  in  the  Pontificale. 


COMMENT.  251 

Benedictio   Mapparum   Sive   Linteaminum  Altaris. 

{Altar-Cloths.) 

V.     Our  help  is  in  the  name  of  the  Lord. 

R.     Who  hath  made  heaven  and  earth. 

V.     The  Lord  be  with  you. 

R.     And  with  thy  spirit. 

Let  us  pray. 

Hear,  O  Lord,  our  prayers :  and  deign  to  bless  *J*  and  sanctify 
*i*  these  linens  prepared  for  the  service  of  the  holy  Altar. 
Through  Christ  our  Lord.     R.     Amen. 

Let  us  pray. 

O  Lord  God  Almighty,  Who  for  forty  days  didst  teach  Moses 
Thy  servant  to  make  ornaments  and  linens,  which  Mary  wove 
and  made  for  the  service  of  the  ministry  and  of  the  tabernacle  of 
the  covenant :  deign  to  bless,  *i*  sanctify,  *i*  and  consecrate  *i* 
these  linens  for  covering  and  enfolding  the  Altar  of  Thy  most 
glorious  Son  our  Lord  Jesus  Christ :  Who  liveth  and  reigneth 
with  Thee  in  the  Unity  of  the  Holy  Ghost,  God,  for  ever  and  ever. 

R.     Amen. 

[Then  he  sprinkles  them  with  holy  water.] 

Benedictio  Corporalium. 

(Corporals.) 

V.  Our  help  is  in  the  name  of  the  Lord. 

R.  Who  hath  made  heaven  and  earth. 

V.  The  Lord  be  with  you. 

R.  And  with  thy  spirit. 

Let  us  pray. 

O  most  merciful  Lord,  Whose  power  is  unspeakable,  Whose 
Mysteries  abound  with  hidden  wonders :  grant,  we  beseech  Thee, 
that  this  linen  may  be  sanctified  with  Thy  gracious  blessing,  *i* 
that  upon  it  may  be  consecrated  the  Body  and  Blood  of  God  and 
our  Lord  Jesus  Christ  Thy  Son :  Who  liveth  and  reigneth  with 
Thee  in  the  Unity  of  the  Holy  Ghost,  God,  for  ever  and  ever. 
R.     Amen. 

Let  us  pray. 

O  Almighty  and  Everlasting  God,  deign  to  bless,  *i*  sanctify,  *f* 
and  consecrate  »r"  this  linen  for  covering  and  enfolding  the  Body 


252  EUCHARISTICA. 

and  Blood  of  our   Lord  Jesus  Christ  Thy  Son :  Who  liveth  and 
reigneth  with  Thee  in  the  Unity,  etc.     R.     Amen. 

Let  us  pray. 

O  Almighty  God,  pour  upon  our  hands  the  help  of  Thy  bless- 
ing :  that  this  linen  may  be  sanctified  by  our  blessing  *i*  and  may, 
by  the  grace  of  the  Holy  Spirit,  become  a  new  napkin  (head- 
cloth)  for  the  Body  and  Blood  of  our  Redeemer.  Through  the 
same  Jesus  Christ  Thy  Son  our  Lord  ...  in  the  Unity  of  the 
same  Holy  Ghost,  etc. 

R.     Amen. 

[He  sprinkles  them  with  holy  water.] 


